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of  California  ftuju 
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afe  mpeeecmi 


MEMOIRS   OF 

Cf)e  American  jfolfcs&ore  gwtetp 

VOL.  VI 

1898 


TRADITIONS 


OF    THE 


THOMPSON  RIVER  INDIANS 
OF  BRITISH  COLUMBIA 

COLLECTED  AND  ANNOTATED 

BY 

JAMES    TEIT 
WITH  INTRODUCTION 

BY 

FRANZ  BOAS 


V     OF  THE 

UNIVERSITY 

or 


BOSTON  AND   NEW   YORK 

$irfrtiglje&  for  €J)e  American  f  olfellore  £ocietp  Bp 

HOUGHTON,  MIFFLIN   AND   COMPANY 

LONDON:   DAVID  NUTT,  270,  271  STRAND 

LEIPZIG:   OTTO   HARRASSOWITZ,  QUERSTRASSE,  14 

1898 


iFibe  fcunbteo  copied  printeb,  of  to&icfo 

t&#  #  Bo» /.;..... 


Copyright,  1898, 
By  THE  AMERICAN  FOLK-LORE  SOCIETY. 

All  rights  reserved. 


The  Riverside  Press,  Cambridge,  Mass.,  U.  S.  A. 
Electrotyped  and  printed  by  H.  O.  Houghton  and  Company. 


PREFACE. 


The  following  collection  of  traditions  is  the  result  of  the  long- 
continued  studies  of  Mr.  James  Teit  on  the  Thompson  River  In- 
dians of  British  Columbia.  The  tales  have  been  recorded  with  great 
care.  The  present  collection  contains  the  prevalent  versions,  while 
variants  are  given  in  notes  accompanying  the  tales. 

I  have  added  to  the  notes  a  number  of  references  to  similar  tales 
found  among  other  tribes  of  North  America.  These  references  do 
not  claim  to  be  exhaustive,  but  an  attempt  has  been  made  to  bring 
forward  the  more  important  points  of  similarity  between  the  tradi- 
tions of  the  Thompson  River  Indians  and  those  of  other  tribes.  I 
have  also  added  brief  abstracts  of  the  tales,  in  order  to  facilitate  the 
use  of  the  collection  by  the  student  of  comparative  mythology. 

F.  B. 


163286 


CONTENTS. 


PAGE 

Introduction i 

I.   The  Coyote 20 

1.  The  Coyote  and  the  Flood 20 

2.  NLi'ksEntEm 21 

3.  The  Coyote  and  the  Fox 29 

4.  Cukata'na  ;  or,  the  Coyote's  Dog 30 

5.  The  Ball 32 

6.  The  Coyote's  Daughters  and  their  Dogs    ....  34 

7.  Story  of  the  Sisters  who  married  the  Coyote  and  the  Lynx  .  36 

8.  The  Coyote  and  his  Guests 40 

II.   QoA'qlqal 42 

III.  Story  of  Kokwe'la;  or,  KokwE'la's  Sku'zas         .        .  45 

IV.  Story  of  the  Bush-Tailed  Rat 46 

V.  The  Old  Man 48 

1.  The  Old  Man  and  the  Coyote 48 

2.  The  Old  Man  and  the  Lad 49 

3.  Story  of  the  Swan 50 

VI.   Origin  of  the  Deer 51 

VII.  The  Tale  of  the  Bad  Boy;  or,  the  Sun  and  the  Lad  .  51 

VIII.  The  Story  of  the  Man  who  travelled  to  the  Sun  .  53 

IX.  The  Sun  and  his  Daughter 54 

X.  The  Hot  and  the  Cold  Winds 55 

XI.  The  Mosquito  and  the  Thunder 56 

XII.   The  Beaver  and  the  Eagle;  or,  the  Origin  of  Fire  56 

Xllb.  Origin  of  Fire 57 

XIII.  Story  of  Fire  and  Water 57 

XIV.  The  Skunk  and  his  Younger  Brothers      .        .        .        .58 

The  Skunk  and  his  Younger  Brothers  (Second  Version)        .  59 

XV.  Story  of  the  Chipmunk  and  the  Grizzly  Bear       .        .  61 

The  Black  Bear  and  the  Chipmunk 61 

XVI.  The  Dog  and  the  Girl 62 

XVII.  The  Owl 63 

XVIII.   The  Marten  and  the  Fisher 64 

XIX.  The  Hare  and  the  Grizzly  Bears 66 

XX.  Battle  of  the  Birds 67 

XXI.  Story  of  the  Otter 68 

XXII.  The  Grizzly  Bears  and  the  Black  Bears        .        .        .69 

XXIII.  The  Grizzly  Bears  and  the  Hunters     ....  72 

XXIV.  The  Wolf  and  his  Grandmother 74 

XXV.  Story  of  Stetso' 7s 

XXVI.  The  War  of  the  Fishes  with  the  Okanagon   .        .        .77 


Vlll 


Contents. 


XXVII.   Story  of  TcisKi'KiK -77 

XXVIII.  Story  of  the  Ants  and  the  Two  Brothers     .       .       .78 

XIX.  Story  of  Aq 79 

XXX.  Story  of  NtcJ'mka  and  the  Cannibal        .        .        .        .80 

XXXI.  Story  of  Nukano'xa,  the  Woman  and  the  Haxaa'tko       83 

XXXII.  The  Young  Men  who  lost  their  Mother  .       .       .       .84 

XXXIII.  The  Skunk  and  the  Badger 85 

XXXIV.  Story  of  the  Lad  who  caught  the  Wind         .  .87 
XXXV.  The  Raven 89 

XXXVI.   The  Moon 91 

The  Moon  and  his  Younger  Sister 91 

XXXVII.  The  Man  who  stole  the  Horse 92 

XXXVIII.  The  Brothers 93 

Two  Traditions  of  the  Lillooet 95 

I.  The  Story  of  Tsu'ntia 95 

II.  Story  of  Tsu'ntia's  Mother;  or,  the  Frog-People  .        .        .    96 

Notes 99 

Abstracts .       .121 

Index 135 


TRADITIONS  OF  THE  THOMPSON  RIVER 
INDIANS  OF  BRITISH  COLUMBIA. 


f    UNIVERSI1 

Si 


INTRODUCTION. 

By   FRANZ   BOAS. 


The  Thompson  River  Indians,  whose  mythology  has  been  re- 
corded in  the  following  pages  by  Mr.  James  Teit,  form  a  branch  of 
the  Salishan  tribes  which  inhabit  large  portions  of  the  States  of 
Washington,  Idaho,  Montana,  and  of  the  Province  of  British  Colum- 
bia. The  languages  constituting  the  Salish  stock  may  be  grouped 
in  two  main  divisions,  —  the  coast  Salish  and  the  Salish  of  the  in- 
terior. While  the  former  is  divided  into  a  great  number  of  lan- 
guages spoken  by  the  tribes  extending  from  Tillamook  in  Oregon 
to  Bella  Coola  in  British  Columbia,  the  languages  of  the  interior 
show  greater  uniformity.  The  Salish  proper  is  spoken  in  the 
interior  of  Washington,  Idaho,  and  Montana,  and  extends  into 
southern  British  Columbia,  where  it  is  spoken  by  the  Okanagon. 
The  Shuswap,  that  is  spoken  in  southeastern  British  Columbia,  is 
closely  affiliated  to  it.  Between  the  Shuswap  and  the  coast,  two 
other  languages  are  spoken,  —  the  Lillooet  in  the  north  ;  the  Thomp- 
son River  language,  or  NLak'a'pamux,1  in  the  south.  The  last- 
named  tribe  lives  on  Fraser  and  Thompson  rivers,  a  little  above  and 
below  their  confluence. 

The  tribe  is  divided  into  five  divisions,  —  the  Nkamtci'nEmux 
on  the  upper  part  of  Thompson  River,  the  Cawa'xamux  in  Nicola 
Valley,  the  NLak-apamux'o;e  or  real  NLakVpamux,  around  the  con- 
fluence of  Thompson  and  Fraser  rivers,  the  SLaxa'yux  on  upper 
Fraser  River,  and  the  Uta'mqt  farthest  down  Fraser  River.  The 
Nkamtci'nEmux  are  neighbors  of  the  Shuswap.  The  Cawa'xamux 
come  into  contact  with  the  Okanagon,  while  formerly  they  were 
neighbors  of  a  small  Athapascan  tribe  which  live  on  the  upper  part 
of  Nicola  River.  The  SLaxa'yux  live  next  to  the  upper  Lillooet, 
while  the  Uta'mqt  come  into  contact  with  the  coast  Salish  on  the 
lower  course  of  Fraser  River. 

The  greater  part  of  the  following  traditions  were  collected  among 
the  Nkamtci'nEmux  and  Cawa'xamux. 

The  NLak'a'pamux  are  primarily  hunters  and  fishermen.  They 
subsist  largely  on  venison  and  salmon,  although  berries  and  roots 
which  are  collected  by  the  women  constitute  an  important  portion 


2  Introduction, 

of  their  diet.  Of  recent  years  their  customs  have  somewhat  changed, 
owing  to  the  influence  of  the  white  settlers.  They  have  learned 
to  build  log  cabins,  and  begin  to  till  the  soil.  They  also  work  to  a 
considerable  extent  for  wages  on  ranches  and  in  pack-trains.  For- 
merly they  spent  the  winter  in  the  valleys  of  Thompson  and  Fraser 
rivers,  where  they  lived  in  small  villages,  most  of  which  consisted 
of  a  few  houses  only.  In  the  spring  they  resorted  to  the  mountains, 
where  the  women  gathered  roots,  and  where  the  men  went  hunting. 
In  the  summer,  when  the  salmon  ascend  the  rivers,  considerable 
portions  of  the  tribe  erected  their  summer  huts  near  the  river 
courses,  and  engaged  in  curing  fish  for  winter's  use.  Later  on,  they 
visited  their  hunting-grounds  in  pursuit  of  deer.  In  the  spring, 
great  numbers  of  Indians  belonging  to  all  divisions  of  the  tribe 
assembled  in  some  of  the  higher  valleys  of  the  country,  particularly 
in  a  valley  situated  a  short  distance  northeast  of  Lytton,  which  is 
called  BEta'ni.  The  hillsides  of  this  valley  abound  in  plants  the 
roots  of  which  are  eaten  by  the  Indians.  While  they  were  assem- 
bled here,  the  men  passed  much  of  their  time  gambling,  while  the 
women  were  engaged  in  digging  and  curing  roots. 

The  winter  houses  of  the  Indians  were  underground  lodges  cov- 
ered over  with  a  roof  made  of  beams,  mats,  and  dirt.  A  hole  from 
eighteen  to  thirty  feet  in  diameter,  and  about  three  or  four  feet 
deep,  was  dug,  and  four  beams  were  placed  on  the  rim  of  the  hole, 
slanting  upward  towards  the  middle.  They  were  supported  by 
posts.  These  beams  were  covered  with  cross  poles  and  mats  and 
dirt.  They  did  not  come  into  contact  in  the  middle,  where  a  hole 
was  left  about  three  or  four  feet  in  diameter.  Access  to  the  lodge 
was  had  through  this  hole,  in  which  a  ladder  was  standing  which 
led  to  the  floor  of  the  dwelling.  The  fireplace  was  at  the  foot  of 
the  ladder,  which  was  protected  from  the  heat  of  the  fire  by  a  slab 
of  stone.     The  beds  were  arranged  near  the  walls. 

In  summer  the  people  lived  in  tents  made  of  bark  or  of  rush  mats. 
These  tents  were  either  circular  or  square.  In  the  latter  case  the 
smoke  escape  was  along  the  ridge  of  the  tent.  Most  of  their  house- 
hold utensils  were  made  of  woven  basketry  or  of  birch  bark. 

They  dressed  mainly  in  deerskins.  The  clothing  consisted  of 
shirt,  leggings,  and  robes.  Their  shirts  were  generally  made  of  buck- 
skin. Those  worn  by  the  men  reached  half  way  down  to  the  thigh. 
The  long  leggings  were  attached  to  a  belt.  Moccasins  made  of 
buckskin  were  worn  over  socks  made  of  sage-brush.  The  shirts 
of  the  women  were  longer,  and  were  more  elaborately  ornamented, 
than  those  of  the  men.  They  also  wore  long  leggings.  Both  men 
and  women  used  to  wear  skin  robes  over  their  shirts.  Deerskin, 
dogskin,  and  buffalo-skin  were  used  for  this  purpose ;  but  they  also 


Introduction.  3 

wore  robes  woven  of  rabbit-skins  cut  into  strips.  The  Uta'mqt  used 
blankets  woven  of  mountain-goat  wool.  These  were  undoubtedly 
acquired  from  the  coast  Indians.  The  men  used  to  wear  a  strap  of 
skin  tied  on  their  heads  to  hold  their  hair  back ;  but  caps  made  of 
buckskin  were  also  used. 

The  social  organization  of  the  NLak'a'pamux  is  very  loose.  There 
are  no  definite  village  communities,  but  families  settled  at  one  or 
the  other  winter  camp.  Some  of  these  consisted  only  of  one  house, 
which  was  occupied  by  several  families  ;  but  the  locations  of  the 
families  were  not  permanent.  It  seems  that  there  were  no  recog- 
nized chiefs,  except  in  so  far  as  wealth  entailed  greater  influence 
among  the  tribe.  There  is  no  trace  of  clans  and  of  totems,  nor 
did  any  families  claim  the  privilege  of  hunting  and  fishing  in  par- 
ticular districts  of  their  country.  The  only  recognized  divisions  of 
the  tribe  are  those  enumerated  above.  There  were  no  restrictions 
in  regard  to  marriage  inside  and  outside  of  tribal  divisions ;  only 
marriages  between  near  relatives  were  forbidden.  On  the  whole, 
the  woman  followed  her  husband  to  his  village,  and  she  only  returned 
to  her  parents  to  pay  them  a  visit.  Marriages  were  arranged  on 
the  principle  of  purchase,  the  man  giving  a  certain  amount  of  pro- 
perty to  the  bride's  parents,  which,  however,  was  returned  in  full, 
or  nearly  in  full,  on  later  occasions. 

During  the  early  part  of  the  century,  before  there  was  any  con- 
tact with  whites,  the  potlatch  system,  which  plays  so  important  a 
part  in  the  social  economy  of  the  coast  tribes,  held  sway  among  the 
NLak'a'pamux  as  well.  It  did,  however,  never  attain  an  impor- 
tance as  great  as  it  had  on  the  coast.  It  is  interesting  to  note  that 
in  the  myths  recorded  in  the  following  volume,  hardly  any  mention 
of  it  occurs,  while  it  is  of  the  greatest  importance  in  the  mythology 
of  the  coast  tribes.  I  infer  that  the  system  has  been  recently  intro- 
duced among  the  NLak'a'pamux,  and  did  not  obtain  in  early  times. 

It  seems  that  the  religious  rituals  of  the  NLak'a'pamux  never 
attained  any  great  development,  and  in  this  respect  they  differ  fun- 
damentally from  the  coast  tribes,  whose  rituals  are  exceedingly 
elaborate.  There  are  no  secret  societies,  no  extended  ceremonials,  in 
which  dramatized  myths  play  an  important  part.  The  tribe  assem- 
bled at  regular  intervals  to  celebrate  a  ceremonial  dance,  in  which  it 
seems  sacrifices  were  made  to  the  sun.  It  may  be  that  these  cere- 
monials were  more  important  and  more  elaborate  than  our  present 
information  would  seem  to  indicate.  If  such  was  the  case,  these 
ceremonies  must  have  resembled  those  of  the  Kootenay.  The  fun- 
damental concepts  of  both  seem  to  have  been  the  same.  They  con- 
sisted in  the  worship  of  the  sun,  and  appear  to  have  been  connected 
with  the  idea  that  the  dead  would  return  from  the  land  of  the 
shades. 


4  Introduction. 

The  brief  sketch  of  the  customs  of  the  tribe  here  given  will  be 
sufficient  for  an  understanding  of  the  tales  recorded  in  the  follow- 
ing pages ;  but  it  seems  desirable  to  preface  the  collection  by  a  short 
discussion  of  a  few  of  the  more  important  features  that  characterize 
the  tales  of  the  tribe.  About  one  half  of  the  volume  is  taken  up 
by  myths  referring  to  transformers.  While  in  most  American  my- 
thologies there  is  only  one  transformer  who  is,  at  the  same  time, 
the  culture  hero,  we  find  here  several  personages  to  whose  actions 
the  present  shape  of  our  world  is  due.  These  are  :  the  Coyote,  the 
three  brothers  Qoa'qLqaL,  Kokwe'la,  and  the  Old  Man.  The  first  and 
the  second  of  these  are  decidedly  the  most  influential  and  important 
personages  in  the  whole  mythology  of  the  tribe. 

The  Coyote  as  well  as  the  three  brothers  are  in  a  way  the  culture 
heroes  of  the  tribe,  and  the  general  characteristics  of  the  legends 
referring  to  these  beings  are  very  similar  to  legends  of  this  class 
as  found  among  other  American  tribes.  The  story  of  the  so-called 
"  Culture  Hero,"  who  gave  the  world  its  present  shape,  who  killed 
monsters  that  infested  the  land,  and  gave  man  the  arts  that  make 
life  worth  living,  is  one  of  the  most  widely  distributed  Indian  myths. 
In  what  we  might  call  the  prehistoric  era  there  was  no  clear  distinc- 
tion between  man  and  animals.  At  last  the  culture  hero  appeared, 
and  transformed  some  of  the  beings  of  those  times  into  animals, 
others  into  men.  He  taught  the  latter  how  to  kill  animals,  how  to 
make  fire,  and  how  to  clothe  themselves.  He  is  the  great  benevolent 
being,  the  helper  of  mankind.  But  the  same  great  culture  hero 
appears  in  other  groups  of  tales  as  a  sly  trickster,  who  vaingloriously 
thinks  himself  superior  to  all  other  beings,  whom  he  tries  to  deceive 
in  all  sorts  of  ways,  and  who  is  often  punished  for  his  presumption 
by  the  superior  powers  of  his  proposed  victims.  No  method  of  war- 
fare is  too  mean  for  him,  if  it  promises  to  lead  to  victory ;  no  trick  is 
too  low  to  be  resorted  to,  if  it  helps  him  to  reach  his  end.  Neither 
is  the  end  sought  for  one  that  we  might  consider  worthy  of  this 
great  being.  It  is  selfish  to  the  extreme,  the  possession  of  riches 
or  that  of  beautiful  women  being  his  chief  aim.  It  is  very  difficult 
to  harmonize  these  two  aspects  of  the  myths  of  the  culture  hero. 
Some  investigators,  prominently  Dr.  D.  G.  Brinton,  and  also  Dr. 
Walter  Hoffman,2  have  held  that  the  explanation  is  to  be  sought  for 
in  a  gradual  deterioration  of  a  purer  and  more  primitive  form  of  the 
myth,  and  that  the  more  vulgar  tales  are  later  additions  to  the  old 
cyclus  of  myths.  If  this  were  so,  the  problem  would  still  remain, 
why  there  is  such  a  general  tendency  of  making  the  ancient  culture 
hero  the  principal  figure  in  these  tales.  But  it  seems  to  my  mind 
that  the  frequent  occurrence  of  this  phenomenon  requires  a  dif- 
ferent explanation.      It  does  not  seem  likely  that  all  mythologies 


Introduction.  5 

collected  while  still  in  more  or  less  vigorous  life  should  have  under- 
gone the  same  kind  of  deterioration.  I  am  rather  inclined  to  think 
that  we  have  to  deal  here  with  a  most  important  characteristic  of 
all  primitive  religion. 

The  main  features  of  the  transformer  legend  appear  very  clearly 
in  the  Raven  tales  of  the  Tlingit  and  Tsimshian.3  The  tale  begins 
with  the  miraculous  birth  of  the  Raven.  The  faithless  wife  of  a  chief 
was  killed  and  buried  by  her  husband.  After  her  death  she  gave 
birth  to  a  child  which  was  eventually  found  and  raised  by  a  chief. 
The  boy  made  a  blanket  of  birdskins,  by  means  of  which  he  flew  up 
to  the  sky,  where  he  married  the  Sun's  daughter.  They  had  a  son 
who  owing  to  an  accident  fell  down  from  heaven  and  was  found 
drifting  in  the  sea.  He  was  brought  to  an  old  chief,  who  loved  him 
very  much  and  worried  because  the  child  would  not  eat.  By  the 
advice  of  two  old  men  who  appeared  in  a  miraculous  manner,  he 
was  given  a  certain  kind  of  food.  As  soon  as  he  tasted  it  he  be- 
came so  voracious  that  he  ate  all  the  accumulated  winter  provisions 
of  the  tribe.  Then  the  people  deserted  him.  Now  he  assumed 
the  shape  of  the  raven  and  began  to  traverse  the  world  in  search 
of  food.  He  came  to  the  mouth  of  a  large  river,  where  he  met 
some  fishermen  whom  he  asked  to  give  him  fish.  They  scorned 
him  and  refused  his  request.  The  fishermen  were  fishing  in  the 
dark,  for  at  that  time  the  sun  did  not  shine  on  our  world.  He 
threatened  them,  saying  that  he  would  make  the  sun  unless  they 
would  give  him  some  fish,  but  they  merely  said  :  "  We  know  you, 
Raven,  you  liar !  "  He  flew  away  enraged,  and  went  straight  to  the 
house  of  the  chief  who  owned  the  daylight.  Here  he  transformed 
himself  into  the  spike  of  a  hemlock-tree,  in  which  form  he  was 
swallowed  by  the  chiefs  daughter.  In  course  of  time  she  gave  birth 
to  a  child  who  was  no  other  than  the  Raven.  The  old  chief  dearly 
loved  his  grandson,  and  was  unable  to  refuse  any  of  his  requests. 
One  day  the  boy  asked  to  be  allowed  to  play  with  the  box  contain- 
ing the  daylight.  As  soon  as  he  had  obtained  it,  he  resumed  the 
shape  of  the  raven  and  flew  away.  He  returned  to  the  place  where 
he  had  left  the  fishermen,  liberated  the  sun,  and  then  saw  that  the 
fishermen  were  the  ghosts.  They  fled  frightened,  leaving  their  fish 
for  the  Raven.  He  ate  as  much  as  he  desired,  and  became  very 
thirsty.  But  at  that  time  there  was  no  fresh  water  in  the  world. 
Therefore  he  set  out  to  obtain  the  water,  and  deceived  the  old  chief 
who  held  it  in  his  possession.  On  being  pursued  he  spilled  the 
water,  and  for  this  reason  we  find  water  all  over  the  world.  At 
another  time,  when  he  was  hungry,  he  set  out  to  obtain  the  her- 
ring, which  he  obtained  by  fraud.  He  also  cheated  the  cormorant, 
tearing  out  his  tongue  and  thus  depriving  him  of  the  faculty  of 


6  Introduction. 

speech.  For  that  reason  the  cormorant  says  wulewulewule  up  to 
this  day. 

It  is  not  necessary  to  go  into  any  further  details.  It  will  be  seen 
that  the  main  characteristic  of  these  tales  is  the  fact  that  the  Raven 
gave  the  world  its  present  shape  while  trying  to  satisfy  his  own 
wants,  and  that  he  employed  fair  means  and  foul  to  reach  his  own 
selfish  ends.  While  his  actions  benefit  mankind,  he  is  not  prompted 
by  altruistic  motives,  but  only  by  the  desire  to  satisfy  his  own 
needs.  I  find  that  in  most  tales  of  the  transformer,  or  of  the  cul- 
ture hero,  the  prime  motive  is,  as  in  this  particular  case,  a  purely 
egotistical  one,  and  that  the  changes  which  actually  benefit  man- 
kind are  only  incidentally  beneficial.  They  are  primarily  designed 
by  the  transformer  to  reach  his  own  selfish  ends. 

It  will  be  well  to  illustrate  the  peculiar  mental  attitude  of  the 
transformer  by  giving  a  few  other  examples.  Among  the  Chinook  4 
we  find  the  Coyote  as  the  principal  transformer  or  culture  hero. 
He  was  the  first  to  catch  salmon  with  nets.  He  was  hungry  and 
tried  to  learn  the  art  of  catching  salmon.  He  made  a  little  man  of 
dirt,  whom  he  asked  about  the  method  of  obtaining  salmon.  This 
artificial  adviser  told  him  how  to  make  a  net,  and  informed  him 
regarding  all  the  numerous  regulations  referring  to  the  capture  of 
salmon.  He  obeyed  only  partially,  and  consequently  was  not  as 
successful  as  he  had  hoped  to  be.  He  became  angry,  and  said: 
"  Future  generations  of  man  shall  always  regard  many  regulations, 
and  shall  make  their  nets  with  great  labor,  because  even  I  had  to 
work,  even  I  had  to  observe  numerous  regulations."  He  used  to 
drive  his  baskets  filled  with  dry  salmon  to  his  winter  quarters,  but 
one  day  they  all  ran  away  and  jumped  into  the  river.  Since  he  had 
failed  in  this  attempt  at  making  life  easy,  he  cursed  all  future  gen- 
erations, condemning  them  to  carry  all  loads  on  their  backs  and 
taking  away  their  powers  of  making  the  loads  go  by  themselves. 

The  Tillamook,5  a  Salish  tribe,  tell  the  following  story  of  the 
transformer  :  In  the  beginning  there  were  two  animals  in  each 
mussel,  and  one  day  the  transformer  overate  himself.  This  annoyed 
him,  and  he  threw  away  one  of  these  animals,  so  that  each  mussel 
should  not  have  too  much  meat.  It  will  be  seen  from  this  that  all 
the  changes  that  these  transformers  made  were  in  a  way  changes 
for  the  worse,  and  that  they  made  them  in  anger  at  some  disappoint- 
ment that  they  had  had,  or  at  some  discomfort  that  they  had  suf- 
fered, not  with  a  view  of  benefiting  mankind.  While  the  Raven  was 
regardless  of  man,  the  Coyote  of  the  Chinook  made  most  of  the 
changes  to  spite  him. 

Among  the  Athapascan  tribes  of  northwestern  America  we  find 
also  most  inventions   made  and  transformations  accomplished  by 


Introduction.  7 

a  being  who  tries  to  reach  his  own  selfish  ends.  Thus  Petitot6 
tells  of  Kunyan,  who  made  the  first  arrows  for  defending  himself. 
Later  on  he  killed  the  people,  and  when  the  deluge  was  threatening 
he  built  a  raft  to  save  himself.  It  seems  that  on  it  he  collected  the 
animals  for  his  future  use.  He  then  brought  up  the  mud  from  the 
bottom  of  the  sea,  from  which  a  new  earth  was  created.  Later  on 
he  found  that  there  was  no  water  in  the  world  and  he  obtained  it  for 
his  own  use. 

The  Klamath  myths  of  the  "  Old  Man,"  recorded  by  Gatschet, 
seem  to  partake  of  the  same  character.  The  "  Old  Man  "  is  the 
creator,  but  in  ridding  the  country  of  malevolent  beings  he  only 
tries  to  overcome  his  own  enemies.  He  kills  North  Wind  and  South 
Wind  in  revenge  for  their  having  killed  his  brother. 

I  might  add  many  more  examples  of  this  character,  almost  all 
from  the  tribes  of  the  northwestern  parts  of  America,  but  it  may  be 
well  to  add  an  example  taken  from  another  region.  The  god  Kutka 
of  the  Kamchadal,  according  to  the  description  given  by  Steller, 
corresponded  exactly  to  the  Raven  creator  of  the  Alaskan  Indians. 

It  seems,  therefore,  that  in  this  region  at  least,  the  being  who 
gave  the  world  its  present  shape  and  man  his  arts  was  not  prompted 
by  altruistic  motives.  He  did  so  in  the  course  of  his  personal 
adventures,  often  with  the  direct  aim  of  harming  his  enemies.  He 
is  not  what  we  ordinarily  understand  by  the  term  "  culture  hero," 
a  benevolent  being  of  great  power  whose  object  it  is  to  advance  the 
interests  of  mankind,  but  he  is  simply  one  of  many  more  or  less 
powerful  beings  who  gave  the  world  its  present  shape.  With  this 
conception  of  the  so-called  culture  hero  the  difficulty  disappears  of 
uniting  in  one  person  the  benevolent  being  and  the  trickster.  He 
helps  man  only  incidentally  by  advancing  his  own  interests.  This 
he  tries  to  do  by  fair  means  or  foul,  just  as  the  Indian  will  treat 
his  enemy.  When  he  overcomes  his  enemies,  the  result  of  his 
labors  must  accrue  to  the  benefit  of  his  fellow  beings  or  of  later 
generations,  while  wherever  he  fails,  he  necessarily  often  appears  as 
a  foolish  trickster.  We  have  a  condition  corresponding  almost 
exactly  to  the  attitude  of  mediaeval  Christendom  to  the  devil.  The 
latter  was  considered  as  a  powerful  being,  always  intent  to  advance 
his  own  interests.  Often  he  succeeds,  but  often  his  triumph  is  de- 
feated by  the  cleverness  of  his  adversaries.  .fThe  difference  between 
these  two  series  of  myths  lies  mainly  in  the  fact  that  the  devil  in  all 
his  adventures  had  only  one  object  in  view,  namely,  the  acquisition 
of  souls,  while  the  Indian  transformer  struggled  with  a  great  variety 
of  enemies  who  infested  the  country. 

This  aspect  of  the  transformer  myths  makes  it  also  intelligible 
why  failures  as  well  as  successes  should  be  ascribed  to  the  hero. 


8  Introduction, 

There  was  no  psychological  reason  which  made  it  more  difficult  to 
ascribe  failures  to  him  than  successes ;  and  since  he  was  one  of  the 
most  important  figures  of  Indian  mythology,  it  is  quite  reasonable 
to  suppose  that  gradually  more  and  more  tales  clustered  around 
him. 

,  It  may  be  asked  why,  if  the  hero  of  these  tales  is  not  intentionally 
a  benefactor  of  mankind,  do  his  acts  always  result  in  advantages  to 
man.  I  believe  the  explanation  of  this  phenomenon  must  be  looked 
for  largely  in  the  circumstance  that  the  human  mind  has  a  tendency 
to  consider  existing  conditions  as  the  results  of  changes.  The  world 
has  not  always  been  what  it  is  now.  It  has  developed,  either  for 
better  or  for  worse.  (On  the  whole,  the  progress  of  invention  among 
a  more  primitive  people  is  not  so  rapid  that  man  is  induced  to 
speculate  on  the  possible  future  achievements  of  his  race.  There 
is  rather  a  tendency  to  consider  the  present  accomplishments  as  the 
stationary  result  of  a  previous  development.  Therefore  it  is  hardly 
likely  that  Indian  traditions  should  speak  of  lost  arts;  they  will 
rather  refer  to  the  introduction  of  new  arts,  and  consequently  the 
introducer  must  appear  as  the  culture  hero.  The  only  exceptions 
that  seem  at  all  possible  are  such  when  the  native  imagines  that 
previous  races  were  able  to  accomplish  certain  feats  by  means  of 
magical  powers,  which  in  course  of  time  were  lost.  These  ideas  are 
embodied  in  many  animal  stories,  and  appear  very  clearly  in  the 
Coyote  tales  of  the  Chinook  to  which  I  referred  before.  , 

It  is  the  same  when  we  consider  the  relation  of  man  to  animals 
and  plants.  Everywhere  he  has  succeeded  fairly  well  in  conquering 
ferocious  animals  and  making  others  useful  to  himself.  There  is 
hardly  any  being  that  he  is  not  able  to  overcome  in  some  manner  or 
the  other.  But  still  the  difficulties  are  often  so  great,  that  we  can 
easily  understand  how  his  fancy  will  create  stories  of  animals  that 
man  was  not  able  to  subjugate,  or  conditions  under  which  he  was 
not  able  to  conquer  the  animals  that  furnish  food  and  clothing.  His 
fancy  cannot  as  easily  invent  conditions  under  which  it  would  be 
possible  to  conquer  the  animal  world  more  easily  by  natural  means, 
than  is  done  now,  because  he  cannot  foresee  possible  improvements 
in  weapons  of  attack  and  defense.  Therefore  it  seems  intelligible 
why  so  many  stories  describing  the  primitive  status  of  our  world 
refer  to  the  extinction  of  monsters  by  heroes. 

It  seems  to  my  mind  that  the  tales  described  heretofore  do  not 
contain  the  peculiar  psychological  discrepancy  which  is  so  puzzling, 
if  we  bear  only  in  mind  that  the  so-called  culture  hero  is  not  con- 
sidered by  the  Indian  as  an  altruistic  being  but  as  an  egotist  pure 
and  simple.^,     •* 

But  there  are  many  cases  in  which  the  natives  have  advanced  to  a 


Introduction.  9 

higher  point  of  view,  and  ascribe  to  the  hero  at  least  partially  the 
desire  to  benefit  his  friends.  With  the  development  of  this  point  of 
view  the  incongruity  of  the  various  parts  of  the  transformer  myth_ 
becomes  more  and  more  striking.  When  the  Algonquin,  for  in- 
stance, tell  of  their  Manibozhoo,  that  he  instituted  all  the  secret 
societies  for  the  benefit  of  mankind,  that  he  is  a  great  and  benevo- 
lent being,  and  at  the  same  time  relate  the  most  absurd  stories  of 
their  hero,  the  psychological  discrepancy  of  the  two  groups  of 
myths  becomes  very  evident. 

It  is  very  important  to  note  that  we  find  a  gradual  transition  from 
the  purely  egotistical  transformer  legends,  if  I  may  use  this  term,  to 
the  clearly  altruistic  series.  The  transformer  legend  of  the  Kwa- 
kiutl  of  Vancouver  Island7  is  very  instructive  in  this  respect.  The 
transformer  meets  a  number  of  enemies  who  are  planning  his  death. 
They  do  not  recognize  him  and  tell  him  of  their  plans.  Then  he 
transforms  them  into  animals,  and  ordains  that  they  shall  be  the 
food  of  man.  He  is  thirsty,  and  in  order  to  obtain  water,  he  slays  a 
monster  that  has  killed  a  whole  tribe.  In  all  these  cases  he  acts 
from  egotistical  motives.  Later  on  he  gives  the  laws  governing  the 
religious  ceremonials  of  the  tribe.  This  he  does  in  the  following 
manner :  he  meets  the  ancestors  of  the  various  clans,  and  they  test 
their  powers.  Sometimes  he  is  vanquished,  and  then  his  adversary 
obtains  certain  privileges  as  the  fruit  of  his  victory.  In  other  cases 
he  proves  to  be  the  stronger.  Then  he  takes  pity  on  his  rival,  and 
gives  him  certain  ceremonials  as  a  present.  In  all  these  adventures 
he  appears  as  a  powerful  chief  who  is  travelling  all  over  the  world, 
not  with  a  view  of  making  man  happier,  but  doing  so  incidentally  in 
the  course  of  his  adventures.  Still  the  Kwakiutl  look  at  him  dis- 
tinctly as  the  culture  hero,  and  in  this  I  see  a  fundamental  differ- 
ence from  the  manner  in  which  the  Tsimshian  look  at  the  Raven. 
They  recognize  the  Raven  as  the  creator,  but  his  actions  were  so 
little  dictated  by  considerations  of  the  needs  of  man  that  they  owe 
him  no  thanks  for  what  he  has  done.  The  Kamchadal  express" 
this  attitude  very  exactly  when  they  say  that  the  God  Kutka  was 
very  foolish,  that  he  might  have  arranged  things  very  much  better 
when  he  was  creating  the  world.  The  transformer  of  the  Kwakiutl7 
on  the  other  hand,  gave  his  gifts  to  the  ancestors  of  the  various 
clans,  and  these  gifts  were  naturally  intended  for  the  benefit  of  their 
families,  although  they  were  not  prompted  by  clearly  altruistic 
motives.  Therefore  the  Kwakiutl  revere  their  transformer.  The 
mental  attitude  has  entirely  changed. 

Another  instructive  example  is  that  of  the  transformer  of  the 
Blackfeet.8  It  is  stated  that  he  taught  many  arts  to  man  because 
he  pitied  him.     But  other  important  changes  of  nature  and  similar 


T 


io  Introduction. 

events  came  about  without  any  such  intention  on  his  part.  Death 
was  the  result  of  a  bet  between  him  and  a  woman.  Animals  ob- 
tained their  fat  in  a  feast  given  to  them  by  the  transformer. 

In  short,  we  find  that  among  various  tribes  the  altruistic  side  is 
developed  very  unequally. 

It  seems  quite  intelligible  that  with  the  progress  of  society  there 
should  develop  a  tendency  of  substituting  for  the  coarse  motives 
of  the  primitive  transformer  higher  ones.  With  the  consciousness 
that  the  changes  effected  by  the  transformer  were  useful  to  man 
may  have  developed  the  idea  that  they  were  made  with  the  view  of 
benefiting  mankind.  The  traditions  of  the  Kwakiutl  may  be  taken 
to  indicate  a  transitional  point  in  the  ethical  aspect  of  these  myths, 
the  changes  being  made  not  for  the  good  of  mankind,  but  for  the 
benefit  of  a  particular  friend  of  the  transformer.  The  less  the 
altruistic  idea  is  developed,  the  less  will  be  the  consciousness  of  a 
discrepancy  between  the  tales  representing  the  transformer  as  a 
benefactor  and  as  a  trickster.  The  higher  it  is  developed,  the 
greater  will  be  the  friction  between  the  two  groups  of  tales.  Hence 
we  find  that  wherever  this  idea  is  brought  out  most  clearly,  the  tales 
of  the  trickster  are  ascribed  to  a  different  being.  The  personage 
of  the  transformer  is  split  in  two  or  more  parts ;  the  one  repre- 
senting the  true  culture  hero,  the  other  retaining  the  features  of  the 
trickster.  This  has  been  done  in  the  mythology  of  the  Micmac  and 
Penobscot,9  where  Glooskap  retains  almost  exclusively  the  features 
becoming  to  the  benefactor  of  mankind.  Still  I  think  that  in  a  few 
of  his  adventures  the  more  primitive  conception  of  the  transformer 
may  be  recognized.  The  higher  the  civilization  of  the  tribe,  the 
more  sharply,  it  seems,  is  the  line  drawn  between  the  culture  hero 
and  the  trickster. 

I  am  well  aware  that  the  theory  here  proposed  does  not  clear  up  all 
the  difficult  questions  connected  with  this  subject,  but  I  think  that  it 
at  least  does  away  with  the  troublesome  psychological  discrepancy 
between  the  two  aspects  of  the  transformer.  I  venture  to  suggest 
that  perhaps  this  theory  would  appear  much  better  established  if  all 
the  Indian  mythologies  were  recorded  just  as  told  by  the  Indian 
uninfluenced  by  contact  with  civilization.  As  a  matter  of  fact,  many 
were  recorded  by  missionaries,  who  would  naturally  introduce  in  all 
tales  of  a  culture  hero  the  altruistic  element  much  more  strongly 
than  it  is  mentioned  by  the  Indian.  Their  whole  training  would 
tend  to  introduce  this  bias.  The  same  is  true  to  a  certain  extent  of 
all  white  collectors,  unless  the  traditions  are  recorded  verbatim.  I 
have  examined  the  available  literature  quite  closely,  and  find  that 
very  few  collectors  actually  give  the  motive  which  led  the  trans- 
former to  carry  out  certain  actions,  although  the  latter  is  often 


Introduction,  1 1 

implied  by  the  incidents  of  the  story.  I  think  that  in  all  probability 
if  Indian  mythologies  were  available  in  their  pure  original  form,  the 
egotistic  character  of  the  transformer  would  appear  very  much  more 
strongly  than  is  the  case  at  present. 

Such  criticism  must,  however,  be  applied  most  sparingly,  because 
the  plausibility  of  our  theory  may  induce  us  to  reject  evidence  on 
account  of  its  incongruity  with  the  theory.  It  seems,  however, 
justifiable  to  suggest  to  collectors  of  myths  the  desirability  of  pay- 
ing particular  attention  to  the  motives  ascribed  to  the  culture  hero 
and  to  investigate  if  his  character  is  that  of  a  pure  egotist  in  other 
regions  and  among  other  tribes  than  those  mentioned  before.  If 
this  should  prove  to  be  the  case,  I  should  be  inclined  to  consider 
the  theory  that  has  been  suggested  here  as  well  established. 

The  traditions  of  the  Thompson  River  Indians,  as  recorded  by 
Mr.  Teit,  show  a  peculiar  development  of  the  transformer  myths. 
There  are  at  least  four  distinct  personages  who  may  be  considered 
as  culture  heroes  or  transformers.  The  most  important  one  among 
them  is  the  Coyote,  around  whom  a  great  many  traditions  cluster. 
In  his  case  the  peculiar  mixture  of  characteristics  described  on  the 
preceding  pages  is  very  marked.  He  is  a  being  of  great  power ;  he 
performed  many  feats  in  consequence  of  which  the  world  assumed 
its  present  shape.  A  great  many  local  features  of  the  country  in- 
habited by  the  Thompson  River  Indians  originated  through  his 
agency.  In  many  of  his  actions  he  appears  as  the  trickster,  and  all 
his  methods  are  based  on  sly  cunning.  The  series  of  Coyote  legends 
of  this  tribe  resembles  very  much  the  Coyote  tales  with  which  we 
are  familiar  from  a  number  of  points  on  the  western  plateaus  of  our 
continent,  and  I  do  not  doubt  that  they  belong  to  this  series.  In  all 
these  tales  he  appears  as  a  transformer  and  a  culture  hero,  but  he  is 
not  moved  by  the  desire  of  benefiting  mankind ;  he  accomplishes 
all  transformations  of  the  world  in  the  pursuit  of  his  own  ends. 

The  second  series  of  transformer  myths  refer  to  the  three  brothers 
Qoa'qLqaL.  I  do  not  think  that  we  can  interpret  the  differentiation 
of  transformers  in  the  legends  of  the  Thompson  River  Indians  as 
due  to  the  developing  desire  of  differentiating  the  altruistic  and 
egotistic  side  of  this  being,  because  the  tales  of  the  Qoa'qLqaL  do 
not  by  any  means  bring  out  an  altruistic  point  of  view  more  clearly 
than  those  of  the  Coyote.  It  seems  much  more  likely  that  the 
latter  group  of  legends  are  simply  new  traditions  introduced  from 
the  lower  course  of  Fraser  River.  A  comparison  between  these 
tales  and  the  Xals  legends  of  the  tribes  who  live  at  the  delta  of 
Fraser  River  and  on  southeastern  Vancouver  Island  show  that 
these  two  series  are  practically  identical,  except  that  the  Xals  series 
is  very  much  more  elaborate.10 


1 2  Introduction, 

It  is  not  so  easy  to  explain  the  origin  of  the  legend  of  the  trans- 
former Kokwe'la.  This  being  is  the  son  of  the  hog-fennel  (Peuce- 
danum),  a  plant  which  plays  a  most  important  part  in  the  ceremo- 
nials of  the  tribes  of  lower  Fraser  River,  but  which,  so  far  as  I  am 
aware,  is  not  personified  to  any  extent  among  them.  I  have  not 
found  any  analogon  of  this  legend  among  the  neighboring  tribes. 

The  fourth  transformer  is  called  "The  Old  Man,"  but  it  does  not 
seem  that  there  are  many  elaborate  myths  referring  to  him.  The 
whole  concept  of  the  Old  Man  is  so  much  like  that  of  the  Kootenay 
and  Blackfeet,  that  I  am  rather  inclined  to  consider  these  groups  of 
tales  as  having  a  common  origin.  In  order  to  establish  this  point, 
it  will  be  necessary  to  investigate  the  transformer  tales  of  the  Shu- 
swap  and  Okanagon,  which  are,  however,  only  imperfectly  known. 

If  the  Qoa'qLqaL  legends  and  those  of  the  Old  Man  are  really  of 
foreign  origin,  the  numerous  instances  of  contests  between  these 
beings  may  be  explained  very  naturally  as  a  result  of  comparisons  of 
their  powers.  Numerous  examples  of  this  kind  are  known  from  the 
mediaeval  epics,  in  which  the  heroes  of  most  heterogeneous  groups 
of  legends  are  made  to  struggle  against  each  other.  This  is  the 
leading  idea  of  the  tradition  of  the  "  Rosengarten,"  in  which  all  the 
heroes  of  the  old  German  tales  appear,  and  compete  against  each 
other. 

This  theory  is,  however,  acceptable  only  if  we  can  prove  that  the 
tales  of  the  Thompson  River  Indians  really  contain  foreign  elements. 
It  may  be  well  to  discuss  at  least  one  of  their  legends  rather  fully 
with  a  view  of  establishing  this  important  point.  I  select  the  Coyote 
tradition  for  this  purpose. 

We  will  begin  our  analysis  with  the  story  of  Nii'ksEntEm  (p.  21). 
It  is  not  certain  that  the  beginning  of  the  story,  in  which  it  is  told 
how  the  Coyote  made  boys  out  of  clay,  gum,  and  stone,  has  any 
analogy  among  the  neighboring  tribes.  It  is  true  that  among  the 
coast  tribes  a  myth  occurs  in  which  the  gum  is  presented  as  a  man 
who  is  made  to  melt  in  the  sun ;  but  it  occurs  in  entirely  different 
connections,  and  it  is  doubtful  if  this  incident  in  the  Coyote  tra- 
dition is  directly  related  to  the  corresponding  tale  of  the  coast.  The 
latter  refers  to  the  attempt  of  the  Raven  to  obtain  gum.  He  in- 
duces the  gum-man  to  go  fishing  with  him.  He  exposes  him  to  the 
hot  sun  until  he  is  melted. 

The  next  incident  of  our  tale,  however,  can  be  traced  among  many 
of  the  neighboring  tribes.  Coyote  makes  a  tree,  which  he  induces 
his  son  to  climb.  Then  he  makes  the  tree  grow  until  it  reaches  the 
sky.  The  inducement  held  out  to  the  boy  is  a  nest  of  eagles  on  the 
top  of  the  tree.  The  Ponca  n  tell  the  same  incident.  They  relate, 
how  Ishtinike  makes  a  tree,  and  induces  his  friend  to  climb  it  in 


Introduction.  1 3 

order  to  recover  his  arrows.  Petitot  tells  the  identical  story  from  the 
Hare  Indians  and  from  the  Chippewayan.12  Dr.  Livingston  Farrand 
has  found  the  story  of  an  ascent  of  the  sky  by  means  of  a  growing 
tree  among  the  Chilcotin,  who  live  northwest  of  the  Thompson  River 
Indians.  The  boy  reaches  the  sky  and  travels  over  an  extensive 
prairie.  After  a  while  he  reaches  houses  in  which  baskets  and 
other  household  utensils  are  living,  and  when  he  tries  to  carry  away 
one  of  them,  he  is  beaten  by  the  others,  and  finds  that  they  are 
the  inhabitants  of  the  house.  This  last  incident  has  no  very 
close  analogon  among  the  other  tribes,  although  it  reminds  us  for- 
cibly of  the  visit  to  the  house  of  the  shadows,  told  by  the  Chinook, 
Tsimshian,  and  Tlingit.13  In  these  tales  the  traveller  reaches  a 
house  inhabited  by  shadows,  by  whom  he  is  beaten  whenever  he 
tries  to  take  away  some  of  their  provisions  and  of  their  household 
utensils. 

The  Coyote  travels  on,  and  meets  two  blind  women,  whom  he 
makes  quarrel  by  taking  away  their  food.  They  smell  him,  and  are 
transformed  into  birds.  This  tale  is  found  very  extensively  along 
the  Pacific  coast.  The  tribes  of  lower  Fraser  River  tell  of  a  boy 
who  reached  the  sky,  and  met  two  blind  sisters.  He  takes  away 
their  food  and  makes  them  quarrel.  Then  they  advise  him  in  re- 
gard to  the  dangers  that  he  is  going  to  encounter  on  his  way  to  the 
house  of  the  sun.14  The  same  incident  occurs  in  the  traditions  of 
the  Coast  Salish,  referring  to  a  man  who  tried  to  recover  his  wife, 
who  was  carried  away  by  a  finback  whale.  He  descended  to  the 
bottom  of  the  sea,  and  met  a  number  of  blind  old  women,  one  of 
whom  was  distributing  food  among  the  others.  He  took  it  away 
and  opened  their  eyes,  and  in  return  was  given  advice  by  the 
women.15  The  Comox  tell  of  a  young  man  who  visited  the  sky, 
where  he  met  the  Snail-women,  whose  food  he  took  away.  He  re- 
stored their  eyesight,  and  they  advised  them  in  regard  to  the  dangers 
he  would  meet.16  The  Kwakiutl  have  the  tradition  of  a  man  who 
wanted  to  marry  the  daughter  of  a  chief.  On  his  journey  he  met  a 
number  of  old  women,  and  the  same  incident  occurred  as  told 
before.17  In  Nahwitti  the  same  story  is  told  of  a  great  transformer, 
Q'a'nig*ilaku,  who  met  four  blind  girls,  whom  he  made  quarrel  in 
the  same  manner.  He  transformed  them  into  ducks.18  Finally,  I 
have  recorded  the  same  incident  among  the  Bella  Coola,  who  tell  of 
a  boy  who  reached  the  sky,  and  restored  the  eyesight  of  a  number 
of  blind  women.  He  transformed  them  into  ducks.  All  these  inci- 
dents are  identical  with  those  recorded  among  the  Thompson  River 
Indians.  Far  to  the  east,  in  the  collection  of  tales  of  the  Ponca 
made  by  Dorsey,  a  similar  incident  occurs,  which,  however,  bears 
only  slight   resemblance  with   the   one  discussed  here,  and  which 


1 4  Introduction . 

may  be  of  quite  independent  origin.  It  is  told  how  an  invisible 
visitor  burns  the  cheek  of  the  Thunderers,  and  thus  makes  them 
quarrel.19 

The  following  incident,  in  which  it  is  told  how  the  boy  visited  the 
spiders  and  how  they  let  him  down  from  the  sky,  does  not  exhibit 
any  striking  similarities  with  the  tales  of  the  neighboring  tribes, 
although  the  occurrence  of  a  descent  from  heaven  by  help  of  a  spider 
is  an  exceedingly  frequent  feature  of  the  North  American  mytholo- 
gies. The  descent  from  the  sky  is  remarkably  similar  to  a  descent 
told  by  the  tribes  of  lower  Fraser  River,  in  which  two  spiders  let 
the  visitor  down  in  a  basket  which  is  tied  to  a  long  rope.  When  he 
reaches  the  tops  of  the  trees,  he  shakes  the  rope,  whereupon  the 
spiders  continue  to  let  him  down  until  he  reaches  the  ground.20  The 
story  of  the  Chippewayan 21  may  also  be  mentioned  here:  a  person 
is  let  down  from  the  sky  by  means  of  a  rope. 

The  following  incidents  of  the  tale  do  not  give  any  occasion  for 
remarks,  although  they  remind  us  in  a  general  way  of  the  tales  of 
the  neighboring  tribes.  When  we  confine  ourselves  to  more  com- 
plicated events,  we  are  again  struck  by  the  incidents  told  on  p.  26. 
The  Raven  is  given  deer-fat  by  a  person  whom  he  had  helped 
before ;  he  took  the  fat  home  and  gave  it  secretly  to  his  children. 
The  attention  of  the  people  was  called  to  this  fact  by  the  noise 
the  children  were  making  when  being  fed  by  the  Raven.  A  person 
made  one  of  the  children  disgorge  the  fat,  and  thus  discovered 
that  the  Raven  was  well  provided  for,  while  the  other  people 
were  starving.  This  incident  occurs  in  the  traditions  of  the  Coast 
Salish,  where  a  boy  sends  fish  to  his  grandmother,  who  hides  them 
until  dark.  The  fish  are  discovered,  however,  when  she  begins  to 
eat  them.  The  same  tale  is  told  by  the  Kwakiutl,  where  the  boy 
sends  his  grandmother  whale  blubber,  which  is  discovered  when 
she  is  eating  it.  The  incident  is  also  told  at  Nahwitti.  Farther 
north  the  traditions  agree  with  that  of  the  Thompson  River  Indians, 
in  that  a  child  is  made  to  disgorge  the  food.  We  find  this  tale 
among  the  Bella  Coola  and  among  the  Tsimshian.22  Dr.  L.  Farrand 
has  recorded  the  same  tale  among  the  Chilcotin. 

The  following  parts  of  the  tradition  have  very  close  analoga  on 
the  coast ;  more  particularity  with  the  mink  tales  of  the  tribes  on 
lower  Fraser  River  and  with  the  As'ai'yahaL  tradition  of  the  Tilla- 
mook.23 

Among  the  other  Coyote  tales  the  fourth  and  the  last  are  rather 
remarkable  on  account  of  their  distribution.  Coyote  meets  a  can- 
nibal. He  proposes  that  they  shall  close  their  eyes  and  vomit  into 
two  dishes,  in  order  to  see  what  kind  of  food  they  eat.  Coyote  ex- 
changes the  dishes  before  the  cannibal  opens  his  eyes,  thus  making 


Introduction.  1 5 

him  believe  that  he  himself  is  a  cannibal.  The  Shuswap  ascribe 
this  incident  to  the  Coyote  and  the  Cannibal  Owl,  while  far  to  the 
south  the  Navaho  tell  the  same  of  Coyote  and  the  Brown  Giant.24 

The  last  story  tells  of  the  unsuccessful  attempts  of  Coyote  to 
imitate  his  hosts  who  produced  food  by  magical  means.  We  may 
compare  with  this  tale  that  of  the  Chinook,  who  tell  how  Blue  Jay 
tried  to  imitate  his  hosts  ;  ^  that  of  the  Comox,  Nootka,  and  Kwa- 
kiutl  of  Vancouver  Island,  and  of  the  Bella  Coola  and  Tsimshian  of 
northern  British  Columbia,  *  who  tell  the  same  story  of  the  Raven. 
Dr.  Farrand  found  the  tale  among  the  Chilcotin.  Dorsey  has 
recorded  it  among  the  Ponca,  who  tell  of  Ishtinike's  vain  attempts  to 
imitate  his  hosts,27  and  Rand  tells  it  from  the  Micmac,  among  whom 
the  Rabbit  is  the  hero  of  the  tale.28  Finally  we  find  it  told  of  the 
Coyote  among  the  Navaho,  although  among  this  tribe  the  incidents 
are  materially  changed.29 

The  distribution  of  the  various  parts  of  the  Coyote  legend  as  de- 
scribed here  is  conclusive  proof  of  its  complex  origin.  It  is  quite 
inconceivable  that  all  these  complex  parts  of  the  tradition  should 
have  originated  independently  among  the  tribes  among  whom  we 
find  them  now.  This  view  is  strengthened  by  the  fact  that  the 
incidents  are  most  nearly  alike  among  neighboring  tribes.  In  the 
notes  to  the  various  tales  recorded  in  this  volume,  numerous  addi- 
tional instances  of  close  resemblances  between  the  tales  of  the 
Thompson  River  Indians  and  their  neighbors  are  given,  which  cor- 
roborate the  evidence  brought  forward  in  the  preceding  remarks. 

It  appears,  therefore,  that  there  is  ample  proof  of  transmission  of 
tales  to  the  Thompson  River  Indians  from  foreign  sources  and  vice 
versa.  It  was  suggested  before  (p.  12),  that  if  such  proof  can  be 
given,  we  may  assume  that  the  transformer  myths  originated  from 
different  sources,  and  have  not  had  time  to  amalgamate.  The  sim- 
ilarity of  the  series  of  Coyote  tales  with  the  Coyote  tales  of  the 
south  and  east,  and  with  the  animal  tales  of  the  coast,  and  of  the 
Qoa'qLqaL  legend  with  the  Xals  legend,  point  to  the  sources  from 
which  the  various  series  of  transformer  tales  sprang. 

I  doubt  if  it  will  ever  be  possible  to  determine  the  origin  of  all 
the  parts  of  the  tales  of  this  tribe  that  have  been  woven  into  their 
structure.  It  may  be  that  we  shall  better  understand  the  history  of 
their  development  when  we  shall  have  fuller  collections  than  are 
now  available  from  the  tribes  of  Washington,  Oregon,  and  Idaho. 
Their  relation  to  the  legendary  lore  of  the  coast  tribes  of  British 
Columbia,  however,  seems  well  established.  It  appears  that  a  con- 
siderable number  of  tales  were  borrowed  bodily  from  the  coast  tribes, 
and  were  incorporated  ready-made  in  the  tales  of  the  Thompson 
River  tribe.     It  is,  therefore,  certain  that  these  importations  when 


1 6  Introduction. 

interwoven  with  mythical  tales  never  have  had  any  symbolic  signifi- 
cance among  the  people  whose  property  they  are  now.  They  are  not 
nature  myths,  in  the  generally  adopted  sense  of  the  term.  While 
dealing  with  phenomena  of  nature  and  with  the  peculiarities  of 
animals,  they  are  not  the  result  of  tribal  thought ;  they  are  at  best 
adaptations  of  foreign  thought,  but  much  more  frequently  importa- 
tions that  have  undergone  little  if  any  change.  The  present  char- 
acter of  Indian  mythologies  can  be  understood  only  by  historical 
studies  regarding  their  origin.  How  much  is  due  to  independent 
thought  or  to  gradual  adaptation,  under  the  influences  of  environ- 
ment and  of  new  social  conditions,  remains  to  be  determined  by 
detailed  comparative  studies. 

We  may  trace  the  influence  of  environment  in  the  modifications 
that  the  tales  undergo,  owing  to  differences  in  the  mode  of  life 
of  various  tribes.  Thus  the  tales  of  the  fishermen  of  the  seacoast 
who  spend  most  of  their  time  in  their  canoes,  and  whose  vil- 
lages are  located  near  the  shore,  differ  in  many  respects  from  the 
tales  of  the  Thompson  River  Indians,  who  hunt  part  of  the  year  in 
the  mountains.  The  animals  who  are  the  heroes  of  the  tales,  also 
change  from  one  locality  to  the  other.  In  northern  British  Colum- 
bia the  Raven  takes  the  place  of  the  Coyote ;  on  Vancouver  Island 
the  Mink  takes  his  place,  while  still  farther  south,  among  the  Chi- 
nook, the  Blue  Jay  assumes  many  of  his  functions. 

But  much  more  striking  than  the  influence  of  geographical  environ- 
ment is  that  of  the  social  status  of  the  tribe.  The  clan  organization 
of  the  coast  tribes  pervades  their  whole  mythology  and  all  their 
traditions,  while  the  loose  social  organizations  of  the  tribes  of  the 
interior  gives  their  tales  a  peculiar  character.  This  difference  is 
brought  out  very  strongly  in  the  myths  of  the  transformer  as  found 
among  a  number  of  coast  tribes  and  those  of  the  interior.  Every 
clan  has  a  legend  expounding  the  events  that  took  place  at  the  time 
of  meeting  between  the  transformer  and  the  ancestor  of  the  clan, 
while  there  is  no  such  personal  relation  between  the  Indians  and 
the  transformer  in  the  interior.  The  rivalry  between  clans  is  one 
of  the  mainsprings  of  action  in  these  tales.  It  is  evident  that  in 
many  cases  tales  which  originally  had  no  totemic  bearing  were 
appropriated  by  a  clan  and  changed  so  as  to  become  clan  traditions. 
I  have  described  a  number  of  such  changes  in  a  fuller  discussion  of 
the  social  system  of  the  Kwakiutl.30  Other  tales  developed  numer- 
ous variants  among  various  clans,  the  more  elaborate  social  organiza- 
tion acting  as  a  stimulus  for  the  development  of  traditions.  The 
same  is  true  in  the  case  of  ritualistic  myths.  The  complicated  rituals 
of  the  coast  tribes  are  all  part  and  parcel  of  traditions;  and  some  of 
the  latter  are  made  to  explain  the  ritual.     Conclusions  founded  on 


Introduction.  1 7 

observation  of  the  tribes  of  British  Columbia  and  on  that  of  the 
Pueblo  tribes  of  the  southwest 31  agree,  in  that  they  tend  to  show 
that  the  ritual  and,  we  may  say  in  a  more  general  way,  the  social 
system,  have  been  foisted  upon  the  myths,  thus  producing  variations, 
which  tend  to  establish  harmony  between  mythology  and  social 
phenomena. 

The  Salish  tribes,  to  which  the  Thompson  River  Indians  belong, 
owing  to  their  wide  distribution  and  diversity  of  culture,  offer  a  very 
interesting  example  of  the  influence  of  social  organization  upon 
mythology.  The  great  body  of  the  people  have  the  same  loose 
organization  that  we  find  among  the  Thompson  River  tribe ;  but 
among  the  tribes  living  on  the  coast  more  complex  conditions 
prevail.  They  have  been  under  the  influence  of  the  tribes  of  the 
coast  of  British  Columbia  for  so  long  a  time,  that  their  customs  and 
beliefs  have  undergone  material  changes.  The  loose  village  com- 
munity has  been  replaced  by  one  claiming  common  descent  from 
one  mythical  ancestor. 

This  transition  may  be  observed  among  the  tribes  of  the  Delta 
of  Fraser  River,  who  are  closely  allied  to  the  Thompson  River 
Indians.  Each  village  has  a  mythical  ancestor,  and  some  of  these 
are  described  as  animals.  It  may  be  well  to  make  clearer  the  peculiar 
character  of  these  tales  by  means  of  a  few  abstracts  of  myths. 

The  ancestor  of  the  Ma'sxui,  a  tribe  whose  village  is  near  the  mouth 
of  Fraser  River,  was  SqEle'yiL  (derived  from  sqEla/o,  beaver).  When 
the  transformer  visited  his  village  they  had  a  contest,  in  the  course 
to  which  they  tried  to  transform  each  other.  Finally  the  transformer 
proved  to  be  the  stronger  of  the  two.  He  transformed  SqEle'yiL  into 
a  beaver.  It  seems  that  in  a  few  cases  these  traditions  contain 
memories  of  historical  events.  Such  seems  to  be  the  case  in  the 
tradition  of  the  origin  of  the  StEe'lis,  who  live  on  Harrison  River. 
The  name  of  their  ancestor  is  Ts'a'tsEmiltx.  One  of  his  descend- 
ants is  said  to  have  invited  a  chief  named  QulqE'mEx'i'l,  whose 
ancestors  were  the  marten  and  the  mountain  goat,  to  descend  from 
the  mountains  and  to  live  with  him.  Since  that  time  the  descend- 
ants of  these  two  chiefs  are  said  to  have  formed  one  tribe.32  I  think 
the  occurrence  of  these  traditions  must  be  explained  in  the  following 
way  :  The  coast  tribes  north  of  Fraser  River  are  divided  in  totemic 
clans,  each  of  which  has  a  clan  tradition.  All  the  privileges  of  the 
clans  are  explained  by  the  clan  traditions,  which,  for  this  reason,  are 
considered  a  most  valuable  property.  That  this  is  so  is  indicated  by 
the  jealousy  with  which  the  property  right  to  certain  traditions  is 
guarded  by  the  families  of  the  coast  tribes.  When  the  Salish  tribes 
began  to  be  thrown  into  contact  with  the  coast  tribes,  the  lack  of 
family  traditions  must  have  been  felt  as  a  great  disadvantage.  Their 


1 8  In  troduction. 

lack  made  the  tribe,  in  a  way,  inferior  to  their  neighbors  on  the 
coast,  and  for  this  reason  the  tendency  and  the  desire  of  evolving 
myths  of  this  character  becomes  intelligible.  But  the  tribe  was 
organized  on  a  different  basis  from  that  of  the  coast  people.  While 
the  latter  were  divided  into  clans,  the  idea  that  was  present  to  the 
minds  of  the  Salish  people  was  that  of  the  village  community ;  and 
it  is  clear,  therefore,  that  the  traditions  which  developed  would  be  of 
such  a  character  that  each  village  would  have  one  mythical  ancestor. 

The  same  change  has  taken  place  among  the  Bella  Coola,  whose 
mythology  is  much  more  thoroughly  modified  by  the  coast  tribes 
than  that  of  the  Salish  tribes  of  Fraser  River. 

These  considerations  have  an  important  bearing  upon  the  inter- 
pretation of  the  myths  of  primitive  people,  such  as  are  recorded  in 
the  following  pages.  I  have  tried  to  show  that  the  material  of 
which  they  are  built  up  is  of  heterogeneous  origin,  and  that  much 
of  it  is  adopted  ready-made.  The  peculiar  manner  in  which  foreign 
and  indigenous  material  is  interwoven  and  worked  into  a  somewhat 
homogeneous  fabric  depends  to  a  great  extent  upon  the  social  con- 
ditions and  habits  of  the  people.  Oft-repeated  actions  which  are 
the  expression  of  social  laws,  and  which  constitute  the  habits  and 
customs  of  the  people,  may  be  expected  to  be  more  stable  than  tra- 
ditions that  are  not  repeated  in  a  prescribed  form  or  ritual,  and  have 
thus  become  intimately  associated  with  habitual  actions.  This  is 
probably  the  reason  why  we  find  that  ritual  moulds  the  explanatory 
myth,  and  why,  in  a  more  general  way,  the  myth  is  made  to  conform 
with  the  social  status  of  the  people.  Discrepancies  between  the 
two,  in  a  general  way  at  least,  belong  to  the  class  of  phenomena 
that  are  called  "survivals."  The  discrepancy  may  consist  in  the 
preservation  of  earlier  customs  in  traditions,  or  in  fragments  of  early 
traditions  under  modified  social  conditions.  The  survivals  them- 
selves are  proof  of  the  gradual  process  of  assimilation  between  social 
conditions  and  traditions  which  has  wrought  fundamental  changes 
in  the  lore  of  mankind. 

Both  factors,  dissemination  and  modification  on  account  of  social 
causes,  must  tend  to  obscure  the  original  significance  of  the  myth. 
The  contents  of  mythology  prove  clearly  that  attempts  at  the  expla- 
nation of  nature  are  the  primary  source  of  myths.  But  we  must  bear 
in  mind  that,  owing  to  the  modifications  they  have  undergone,  we 
cannot  hope  to  gain  an  insight  into  their  earliest  form  by  compari- 
sons and  interpretations,  unless  they  are  based  on  a  thorough 
inquiry  into  the  historical  changes  that  have  given  to  myths  their 
present  forms.  It  would  seem  that  mythological  worlds  have  been 
built  up,  only  to  be  shattered  again,  and  that  new  worlds  were  built 
from  the  fragments. 


TRADITIONS    OF   THE   THOMPSON    RIVER   INDIANS 
OF   BRITISH    COLUMBIA. 

COLLECTED   BY  JAMES   TEIT. 

THE    MYTHOLOGICAL   AGE. 

[Nkamtci'nEmux  and  Cawa/xamux.] 

At  one  time,  very  long  ago,  the  earth  was  very  different  from 
what  it  is  at  present.  There  were  no  trees,  and  many  kinds  of 
bushes  and  plants  were  wanting ;  neither  was  there  any  salmon  or 
other  fish,  nor  any  berries.  The  people  who  lived  during  this  age 
were  called  speta'kl.  They  were  mostly  animals,  who,  nevertheless, 
had  human  form.  They  were  gifted  in  magic ;  and  their  children 
used  to  reach  maturity  in  a  few  months.33  There  were  among  them 
many  cannibals,  and  many  mysterious  persons. 

After  a  time  certain  men  successively  appeared  on  the  earth, 
travelling  here  and  there,  working  wonders,  changing  and  modifying 
the  existing  order  of  things.  Gradually  many  of  the  speta'kl  who 
were  bad  were  shorn  of  their  powers,  driven  out  of  the  country,  or 
were  transformed  into  birds,  fishes,  animals,  and  trees.  The  greatest 
of  these  transformers  was  the  Old  Coyote  who,  it  is  said,  was  sent  by 
the  Old  Man  to  put  the  world  in  order,  so  that  the  people  might  live 
more  easily  and  happily.  At  the  same  time  three  brothers  called 
Qoa'qLqaL  travelled  all  over  the  country,  working  miracles.  At 
that  period  there  lived  still  another  transformer.  His  name  was 
Kokwe'la.  The  brothers  were  finally  transformed  into  stone,  while 
the  Old  Coyote,  after  having  finished  his  work,  disappeared.  Then 
the  Old  Man  travelled  over  the  country.  He  saw  that  there  were 
still  many  bad  people  on  the  earth ;  therefore  he  gathered  all  the 
people  together,  and  began  to  separate  the  good  from  the  bad. 
Having  done  this,  he  transformed  all  the  evil  ones  into  birds  and 
animals,  cursing  them  and  assigning  them  to  the  different  spheres 
which  they  were  henceforth  to  occupy,  while  the  good  people  he  led 
forth  over  the  country,  settling  them  in  different  places. 

Thus  ended  the  age  of  the  speta'kl,  and  since  then  the  earth  and 
its  inhabitants  have  been  much  the  same  as  they  are  at  present. 
All  the  animals,  birds,  and  fishes  were  originally  people,  whilst  the 


20  Traditions  of  the  Thompson  River  Indians, 

Indians  of  the  present  day  are  the  descendants  of  the  good  people 
who  were  left  on  the  earth  by  the  Old  Man. 

These  events  are  told  at  length  in  the  legends  of  the  Coyote, 
Qoa'qLqaL,  Kokwe'la,  and  the  Old  Man. 

I.     THE    COYOTE. 

[Nkamtci'nEmux.] 

A  long  time  ago  the  country  along  the  Thompson  River  east  of 
Lytton 34  was  inhabited  by  the  Coyote  people.  The  surrounding  coun- 
try to  the  east  and  south  was  also  occupied  by  them  ;  but  they  were 
probably  more  numerous  around  Spences  Bridge,  Nkamtcl'n,  and  the 
immediate  neighborhood  M  than  any  other  place.  The  chief  of  these 
people  was  the  Old  Coyote.  He  was  great  in  magic.  No  person 
could  vanquish  him  or  kill  him  ;  and  it  is  said  that  he  could  never 
die.  Although  magically  so  powerful,  yet  he  was  often  made  a  dupe 
of  by  other  people.  He  was  always  trying  to  do  things  beyond  his 
power,  and  to  imitate  others,  and  generally  failed  in  such  attempts. 
Although  he  sometimes  proved  himself  to  be  very  simple,  and  easily 
taken  in,  yet,  on  the  whole,  he  was  wise,  crafty,  cunning,  selfish, 
and  deceitful.  He  travelled  around  the  country  a  great  deal  from 
place  to  place.  He  had  many  wives,  most  of  whom  he  obtained  by 
trickery,  or  in  some  unusual  manner.  He  used  to  dress  in  alkali 
grass.36 

I.    THE    COYOTE    AND    THE    FLOOD. 

[Nkamtci'nEmux  and  NLak-apamux'o'e.] 

There  was  once  a  great  flood  which  covered  the  whole  country 
excepting  the  tops  of  some  of  the  highest  mountains.  It  was  prob- 
ably caused  by  the  Qoa'qLqaL,  who  had  great  power  over  water.  All 
the  people  were  drowned  except  the  Coyote,  who  turned  himself  into 
a  piece  of  wood  ;  and  three  men,37  who  went  into  a  canoe,  and  reached 
the  Nzuke'ski  Mountains,  but  who,  with  their  canoe,  were  afterwards 
transformed  into  stone,  and  may  be  seen  sitting  there  at  the  present 
day.  When  the  waters  subsided,  the  Coyote,  in  the  shape  of  a  piece 
of  wood,  was  left  high  and  dry.  He  then  resumed  his  natural  form, 
and  looked  around.  He  found  that  he  was  in  the  Thompson  River 
country.38  He  took  trees  for  wives,  and  the  Indians  are  said  to  be  his 
descendants.  Before  the  flood  there  were  no  lakes  or  streams  in 
the  mountains,  and  consequently  no  fish.  When  the  water  receded, 
it  left  lakes  in  the  hollows  of  the  mountains,  and  streams  began  to 
run  from  them.  That  is  the  reason  that  we  now  find  lakes  in  the 
mountains,  and  fish  in  them. 


Traditions  of  the  Thompson  River  Indians.  2 1 


[NLak-apamuxVe  and  Nkamtd'iiEmux.] 

The  Coyote  was  alone,39  without  wife  or  children,  and  greatly  de- 
sired to  have  a  son  ;  therefore  he  took  a  lump  of  clay  and  transformed 
it  into  a  boy,  whom  he  commanded  to  train  himself,  and  to  whom  he 
gave  strict  injunctions  not  to  wash  himself  while  training.  But  the 
sun  was  hot,  and  ere  long  the  lad  wished  to  bathe.  No  sooner  had 
he  entered  the  water  than  he  began  to  melt  away,  until  no  trace  of 
him  was  left.  The  Coyote  soon  began  to  search  for  his  lost  son. 
He  came  to  the  place  where  the  lad  had  been  dissolved  in  the  water. 
He  was  sorrowful,  and  said  to  himself,  "  My  son  was  disobedient, 
and  my  work  was  poor." 

He  then  took  gum  off  the  trees,  and  made  from  it  a  boy,  whom  he 
told  to  train,  to  stay  in  shady  places,  and  to  bathe  often ;  but  before 
long  the  lad  grew  tired  of  bathing,  and  of  staying  all  the  time  in  the 
shade,  and  longed  to  bask  in  the  sun.  He  saw  a  large  flat  rock 
facing  the  sun,  and  went  there  to  sun  himself  and  to  sleep ;  but  he 
had  not  been  there  long  before  he  melted  away,  and  there  was  no- 
thing left  but  a  patch  of  pitch  on  the  surface  of  the  rock.  The 
Coyote  found  him,  and,  being  sorrowful,  said  to  himself,  "  My  son 
was  disobedient,  and  my  work  was  poon" 

He  then  took  a  piece  of  white  stone40  and  threw  it  against  the 
rocks  several  times,  but  the  stone  did  not  break ;  therefore  he  was 
well  pleased,  and  transformed  it  into  a  boy.  He  told  the  lad  to  train, 
to  wash  often,  and  also  to  sun  himself  often.  The  boy  while  train- 
ing did  as  commanded,  but  neither  the  water  nor  the  sun  had  any 
effect  on  him  ;  therefore  the  Coyote  was  well  pleased  with  the  son 
he  had  created.     The  boy  grew  rapidly,  and  ere  long  became  a  man. 

The  Loon  and  the  Mallard  Duck41  saw  that  the  Coyote's  son  was 
goodly,  and  well-skilled  in  all  arts,  therefore  they  betrothed  their 
infant  daughters  to  him.  These  girls,  one  of  whom  was  dark-skinned 
and  the  other  fair,  very  soon  matured  into  good-looking,  industrious 
women,  and  in  due  course  of  time  became  the  young  man's  wives. 
Soon  the  Coyote  became  jealous  of  his  son's  pretty  wives,  and 
coveted  them  for  himself,  and  devised  a  plan  whereby  he  might 
possess  them.  Eagle  plumes  were  then  scarce,  and  consequently 
highly  valued ;  so  he  defecated  on  the  ground,  and  turned  his  excre- 
ments into  an  eagle's  nest42  with  eaglets  in  it.  He  then  made  a  tree 
grow  underneath  it,  so  that  the  nest  was  lifted  up,  and  placed  on  the 
top  of  the  tree,  the  trunk  of  which  was  straight  and  smooth,  without 
branches,  excepting  the  bushy  top.  He  then  called  his  son,  and 
said  to  him,  "  I  will  show  you  where  you  can  get  eagle's  feathers. 
Come  with  me."     The  Coyote  took  him  to  the  tree,  and,  pointing 


22  Traditions  of  the  Thompson  River  Indians, 

out  to  him  the  eagle's  nest  on  the  top,  said,  "  Climb  for  it.  I  will 
help  you."  The  young  man  divested  himself  of  all  his  clothing,  and 
began  to  climb.  While  he  was  climbing  up,  the  Coyote  caused  the 
tree  to  grow,  so  that  after  a  while  NLi'ksEntEm  43  (for  such  was  his 
name)  said,  "  I  cannot  reach  it.  It  is  higher  than  I  thought.  I  will 
descend  again."  But  the  Coyote  encouraged  him,  saying,  "You 
will  soon  reach  it.  With  my  help  you  are  sure  to  do  so.  Keep  on 
climbing !  "  So  the  young  man  renewed  his  efforts.  After  climb- 
ing a  long  time,  he  saw  that  he  was  not  much  nearer  the  top  than 
before.  When  he  found  himself  at  a  great  distance  from  the  earth, 
he  became  afraid  to  descend,  and  concluded  that  it  was  best  to  con- 
tinue his  ascent.  At  last  the  tree  touched  the  sky,  and  ceased  to 
grow.  NLi'ksEntEm,  who  had  kept  on  climbing,  now  gained  the 
top,  and  put  forth  his  hand  to  seize  the  eagle's  nest ;  but  when  he 
touched  it,  it  turned  into  excrement.  He  then  perceived  that  he 
had  been  deceived  by  his  father,  and  cursed  him  for  a  dog.  He 
noticed,  moreover,  that  he  was  now  in  a  new  world  —  "  the  upper 
world,"  M  or  "  sky  country." 

He  did  not  know  where  to  go,  and  started  to  walk  at  random. 
The  country  seemed  to  be  a  vast  plain  (in  reality  it  was  a  plateau), 
reaching  as  far  as  he  could  see,  nor  were  there  trees  in  sight.  There 
was  a  steady  cold  wind  blowing,  and,  being  naked,  he  felt  the  cold 
keenly,  therefore  he  continued  to  walk  at  a  brisk  pace.  He  saw 
plants  which  resembled  wild  potatoes 45  of  a  large  size,  and,  being 
hungry,  he  stooped  and  pulled  one  out  of  the  ground.  He  saw  with 
surprise  that  the  wind  from  the  world  below  rushed  through  the 
hole  made  by  pulling  out  the  root.  He  then  knew  that  these  plants 
were  the  stars.  Thus  he  travelled,  hungry,  and  tired,  and  naked, 
exposed  to  the  keen  wind,  which  blew  steadily  over  the  plateau. 
Presently  he  saw  an  underground  lodge  in  the  distance,  which  he 
eventually  reached,  and  entered.  Inside  everything  looked  comfort- 
able and  snug.  He  saw  no  people,  but  instead,  a  row  of  baskets  all 
around  the  house.  He  thought,  "  I  will  take  one  of  these  baskets. 
It  will  do  for  holding  water  in  my  sweat-house."  So  he  took  one, 
and  immediately  the  whole  row  jumped  up  and  attacked  him,  bump- 
ing him  on  the  head,  face,  and  all  over  the  body,  so  that  he  was 
nearly  stunned.  He  then  cried  out,  "  Stop,  stop !  Do  not  strike 
me!  I  will  put  back  your  friend."  As  soon  as  he  set  down  the 
basket,  all  was  quiet,  and  the  baskets  resumed  their  places.  He  then 
went  out  of  the  house,  and  on  departing,  cursed  the  baskets  for 
treating  him  thus,  saying,  "You  will  be  servants  to  people  forever." 
He  then  travelled  on  as  before,  not  knowing  in  which  direction  he 
was  going.  Before  long  he  saw  another  underground  lodge.  He 
reached  it  and  entered.    Everything  looked  comfortable  within.    All 


Traditions  of  the  Thompson  River  Indians.  23 

around  the  house  were  spread  fine  clean  mats  of  exquisite  finish. 
He  said  to  himself,  "  I  will  have  one  of  these.  It  will  do  for  cover- 
ing the  door  of  my  sweat-house,  and  in  the  mean  time  I  will  put  it 
round  my  shoulders  as  a  cloak  to  protect  me  from  the  cold."  But 
no  sooner  did  he  lift  one  of  the  mats,  than  all  the  others  attacked 
him,  flapping,  and  striking  him  on  the  head.  He  cried,  "  Stop,  stop  ! 
I  will  put  back  your  friend."  He  laid  down  the  mat,  and  all  became 
quiet  as  before,  every  mat  going  into  its  place.  He  went  out  and 
cursed  the  mats,  and  the  rushes  they  were  made  of,  saying,  "  You 
will  always  be  slaves  of  men,  and  you  will  not  be  able  to  help  your- 
selves." He  then  continued  to  wander  on  aimlessly,  until  he  reached 
another  underground  lodge,  which  he  entered.  Everything  looked 
nice  within,  and  around  in  a  circle  stood  many  awls  on  end.  He 
said  to  himself,  "  I  must  have  one  of  those  nice  awls  to  sew  my 
shoes  with."  He  took  up  one ;  but  the  others  attacked  him,  piercing 
him  all  over  the  body.  He  cried  out,  "  Stop  !  I  will  put  back  your 
friend."  He  put  down  the  awl,  and  the  rest  at  once  became  quiet, 
and  resumed  their  places.  He  went  out  and  cursed  the  awls,  saying, 
"  You  will  forever  be  slaves  of  men."  Similar  scenes  were  enacted 
when  he  entered  two  other  underground  lodges  which  contained  re- 
spectively combs  and  birch-bark  vessels.46  Once  more  he  travelled 
on,  thinking,  "  This  is  certainly  a  strange  land.  I  wonder  if  all  the 
inhabitants  are  like  those  I  have  visited  !  " 

After  a  while  he  came  to  the  edge  of  the  plateau,  and  began  to 
descend  the  incline,  which  was  dotted  here  and  there  with  trees, 
the  first  he  had  seen  in  that  country.47  Here  he  spied  a  camp,  and 
two  old  women  sitting  one  on  each  side  of  the  fire.  He  was  glad, 
because  they  were  the  first  people  he  had  seen.  He  drew  nearer, 
and  discovered  that  they  were  both  blind.  They  were  eating  rotten 
wood,  and  were  passing  it  to  each  other  across  the  fire.  One  of  the 
women  was  handing  some  over  to  her  friend,  when  NLi'ksEntEm  took 
it.  The  woman  asked  the  other  one  if  she  had  got  it,  and  the  other 
answered,  "  No."  They  then  began  to  quarrel,  because  they  thought 
one  was  deceiving  the  other.  Finally  one  said,  "  Some  stranger 
must  be  here."  The  other  replied,  "Yes,  it  is  a  man."  The  first 
then  said,  "  Yes,  I  smell  something  bad."  NLi'ksEntEm  therefore  felt 
insulted,  so  he  took  hold  of  one  woman  and  threw  her  amongst  some 
spruce  and  black-pine  trees,  at  the  same  time  changing  her  into  a 
fool  hen  (or  "  Franklin's  grouse  "),  and  cursing  her,  saying,  "  You 
shall  be  a  fool  hen,  and  shall  be  so  foolish  that  women  and  children 
will  catch  you  with  a  stick  and  a  twine  noose  on  the  end."  The 
other  woman  he  threw  amongst  some  rotten  logs  in  the  middle  of 
willow  and  alder  trees,  and  cursed  her,  saying,  "  You  shall  be  a  ruffed 
grouse."48 


24  Traditions  of  the  Thompson  River  Indians. 

He  then  resumed  his  journey,  and  after  travelling  a  while  saw  an 
underground  lodge.  He  entered,  and  found  therein  two  people,  — 
the  Spider  and  his  wife.  They  welcomed  him,  and  asked  all  about 
his  affairs.  By  this  time  he  was  blue  with  cold,  and  almost  famished. 
They  gave  him  clothing  and  food,  and  made  him  comfortable.  They 
said  to  him,  "We  are  your  grandparents,"  and  forthwith  treated 
him  kindly,  giving  him  deer's  fat  and  other  dainties.  These  two 
people  spent  most  of  their  time  making  twine  out  of  bark ;  but  he 
noticed  that  what  they  had  been  using  was  short  and  of  poor  quality.49 
They  told  him  that  bark  was  scarce  in  their  neighborhood,  and  that 
they  had  snared  very  few  deer  lately.  NLi'ksEntEm  w  made  a  sweat- 
house  near  a  creek  close  by,  and  purified  himself  for  several  days ; 
then  he  went  out  hunting  and  killed  many  deer.  He  filled  the 
Spider's  house  with  skins  and  fat.  One  day,  when  sweat-bathing,  he 
pulled  four  hairs  out  of  his  pubes,  and  threw  them  on  the  ground. 
Immediately  there  grew  up  a  dense  thicket  of  spdtsan.  He  said  to 
his  grandparents,  "  Your  bark  is  scarce  and  of  poor  quality.  Go 
towards  my  sweat-house  and  you  will  find  plenty  of  good  bark.  It  is 
a  wonder  you  did  not  see  it  before."  They  went  there,  and  came 
back  loaded  with  bark  of  the  finest  quality,  and  thanked  NLi'ksEn- 
tEm joyfully. 

The  Coyote,  after  his  son  had  disappeared  from  sight,  took  his 
clothes  and  ornaments,  put  them  on,  and  went  home.  He  said  to 
Nii'ksEntEm's  wives,  "Your  father-in-law  will  not  be  back  for  a 
while.  Save  some  food  for  him  from  our  meal.  Meanwhile  I  will  go 
and  fetch  some  fir-wood  for  your  fire,  as  it  is  low."  As  soon  as  he 
had  left,  the  dark-complexioned  woman  said,  "  That  is  the  Coyote, 
and  not  our  husband;"  but  the  other  did  not  believe  her.  On 
returning  from  his  errand,  the  Coyote  took  advantage  of  an  oppor- 
tunity to  examine  the  women,  in  order  to  determine  which  would 
please  him  best.61  He  was  not  favorably  impressed  with  the  dark- 
skinned  one,  but  took  a  fancy  to  her  fairer  sister,  who,  suspecting 
nothing,  stayed  in  the  lodge  as  his  wife.  But  the  other  woman  left 
them,  and  stayed  alone,  chiefly  supported  by  the  charity  of  the 
people,  and  before  long  gave  birth  to  a  child  ;  for  she  was  with  child 
when  NLi'ksEntEm  went  to  the  upper  world.  She  had  cut  her  hair, 
and  still  mourned  for  her  husband.  The  early  summer  came  ;  and 
all  the  people  were  journeying  towards  BEta'ni,52  to  hunt  deer  and 
to  dig  roots. 

In  the  mean  time  NLi'ksEntEm  had  grown  tired  of  the  upper  world. 
He  said  to  the  Spider,  "  I  am  homesick,  and  wish  to  see  again  my 
country  and  my  wives.  Can  you  help  me  ? "  The  Spider  said,  "  I 
will  let  you  down  in  a  basket.53  You  will  meet  with  four  obstacles  on 
your  way  down.     When  you  alight  on  these,  turn  yourself  over,  and 


Traditions  of  the  Thompson  River  Indians.  25 

the  basket  will  continue  its  course.  The  first  obstacle  will  be  the 
clouds,  the  second  the  mist,  the  third  the  tree-tops,  and  the  fourth 
the  grass-tops.  You  must  not  open  your  eyes  on  your  way  down, 
else  the  basket  will  come  up  again.  When  you  reach  the  earth,  you 
will  hear  the  crows  M  cry ;  then  you  will  know  that  you  are  in  your 
own  country,  and  you  may  then  open  your  eyes  and  come  out  of  the 
basket."  NLi'ksEntEm  promised  to  do  as  told.  The  Spider  tied  his 
bark  rope K  to  the  basket,  NLi'ksEntEm  entered  it,  and  the  Spider 
lowered  him  down.  He  followed  the  instructions  given  him,  and 
did  not  open  his  eyes  until  he  heard  the  crows  cry.56  He  then  stepped 
out,  gave  the  rope  a  few  tugs,  and  the  Spider  hauled  up  the  basket. 
NLi'ksEntEm  found  himself  on  the  top  of  a  large  flat  stone  57  near 
what  is  now  the  town  of  Lytton. 

Here  he  soon  discovered  that  all  the  people  had  gone  to  BEta'ni, 
therefore  he  set  out  for  the  same  place ;  but  he  could  not  find  a 
canoe  by  which  to  cross  the  Thompson,  therefore  he  made  one  out 
of  horse-tail,  and,  after  getting  out  of  the  canoe  on  the  opposite 
bank,  it  sank.  Ever  since  that  time  this  plant  is  growing  in  the 
river  at  the  place  where  he  crossed  it.  He  then  took  the  trail 
for  BEta'ni.  Before  he  had  gone  very  far,  he  overtook  the  ant,  the 
beetle  (kimkamu't),  the  caterpillar  (sopsopali'latza),  and  other  slow- 
travelling  people.  Addressing  himself  to  the  ant,  he  said,  "  Why  do 
you  have  your  sash  so  tight?  You  will  soon  be  cut  in  two."  The 
people,  recognizing  him,  told  him  all  the  news  about  his  wives  and 
the  Coyote's  doings.  They  said,  "  Most  of  the  people  will  camp  at 
this  end  of  the  lake  B  to-night.  Your  wife  and  child  are  behind  the 
others.  You  will  soon  overtake  them."  He  told  them  not  to  tell 
any  of  the  other  people  that  they  had  seen  him.  He  hastened  on, 
and  soon  came  in  sight  of  his  wife,  who  was  carrying  her  child  along 
a  grassy  hillside  about  half  way  to  the  lake.  The  child  said  to  its 
mother,  "  There  is  father  !  Father  is  coming !  "  But  its  mother, 
who  was  singing  a  dirge,  rebuked  it,  saying,  "  You  never  saw  your 
father.  How  can  you  know  him  ?  Besides,  your  father  died  long 
ago."  But  the  child  persisted.  At  last  the  woman  looked  around, 
and  with  joy  recognized  her  husband.  The  latter  told  her  to  camp 
below,  and  a  little  distance  away  from  the  other  people,  which  she 
did.  There  her  husband  came  home  to  her  at  nights,  and  went 
hunting  during  the  daytime  ;  and  thus  he  drove  all  the  deer  from 
their  usual  haunts,  and  gathered  them  together  in  one  secluded  and 
distant  spot,  killing  as  many  as  he  required.  He  took  home  the 
venison  in  his  glove  every  night.  On  arriving,  he  would  shake  his 
glove.  The  meat  fell  out  and  resumed  its  natural  proportions.  The 
Coyote  and  the  other  people  went  out  hunting,  but  could  not  find 
any  deer,  and  finally  were  reduced  almost  to  starvation,  having  little 


26  Traditions  of  the  Thompson  River  Indians. 

else  but  roots  to  live  on.  The  Raven  noticed  that  Nii'ksEntEm's 
wife  did  not  wail,  and  sing  her  mourning  songs,  as  was  her  wont,  so  he 
thought  he  would  pay  her  a  visit  and  find  out  the  reason.  On  arriv- 
ing outside  the  lodge,  he  listened,  and  heard  a  man's  voice.  Then 
he  entered,  and  found  her  and  her  child  eating  deer  fat.  The  Raven 
was  very  hungry,  and  she  gave  him  some  of  the  fat  to  eat,  and  told 
him  that  her  husband  had  come  back,  and  that  she  would  give  him 
deer  meat  every  evening  after  dark  if  he  would  not  tell  anybody  that 
NLi'ksEntEm  had  returned.  He  promised  ;  when  he  returned  to  his 
lodge,  he  carried  some  of  the  fat  to  feed  his  children,  hiding  it 
amongst  cooked  moss.  When  the  children  saw  it,  they  quarelled 
over  it,  and  woke  up  the  people  in  the  neighboring  lodge,  who  asked 
why  his  children  were  wrangling.  The  Raven  said,  "They  are 
hungry,  and  wrangle  over  the  moss."  The  same  thing  happened 
several  nights  in  succession ;  and  at  last  the  suspicions  of  the 
people  were  aroused.  They  said,  "They  would  not  quarrel  over 
moss.  Certainly  they  must  have  something  better  to  eat."  One 
of  them  watched  the  next  night ;  and  when  the  young  ravens  began 
quarrelling,  he  rushed  in  and  seized  one  by  the  throat  before  he 
had  time  to  swallow  the  food.  The  pressure  caused  the  child  to  dis- 
gorge the  food,  which  the  man  took  possession  of,  and  kept  until 
morning.  He  then  saw  that  it  was  deer  fat,  and  showed  it  to  the 
people,  who  forthwith  held  a  council,  and  asked  the  Raven  to  explain 
where  he  got  it,  as  it  was  well  known  that  he  had  not  killed  any 
deer,  since  even  the  wolf,  the  lynx,  and  all  the  best  hunters  in  camp 
had  been  unsuccessful.  They  also  threatened  to  kill  him  if  he  did 
not  tell.  Then  he  told  them  that  he  obtained  it  from  NLi'ksEntEm, 
who  had  returned,  and  whose  lodge  was  full  of  deer  fat  and  meat. 
The  people,  therefore,  in  a  body  went  to  NLi'ksEntEm's  lodge,  and 
congratulated  him  on  his  return.  They  also  told  his  other  wife  to 
return  to  him,  but  he  would  not  have  her  at  first.  He  feasted  all 
the  people,  so  that  their  hunger  was  satisfied. 

But  the  Coyote  was  ashamed,  and  did  not  go  near  his  son.  NLi'k- 
sEntEm then  went  hunting,  killed  a  deer,  and  took  out  the  entrails, 
which  he  made  into  a  fine-looking  and  highly  ornamented  packing- 
line,  in  which  he  tied  the  meat  up,  and  hung  it  in  a  tree.  He  next 
went  and  visited  his  father,  saying,  "  I  have  a  deer  hanging  in  a  tree 
on  the  other  side  of  the  creek.59  You  may  have  it  if  you  carry  it 
home.  There  is  a  packing-line  on  it."  The  Coyote  was  glad,  and 
went  to  fetch  it.  He  carried  it  home,  and  reached  the  crossing  of 
the  creek,  which  was  made  by  means  of  a  log.  When  he  was  on  the 
log,  the  packing-line  broke  ;  the  pack  fell  into  the  creek  over  the  one 
side  of  the  log,  and  the  Coyote  over  the  other.  As  the  water  was 
flowing  swiftly  in  the  creek  at  the  time,  the  Coyote  was  carried 


Traditions  of  the  Thompson  River  Indians.  2  7 

down  the  stream,  and  was  eventually  swept  into  the  Thompson  River, 
where  he  was  in  danger  of  being  drowned ;  therefore  he  turned  him- 
self into  a  small  piece  of  board,00  and  floated  down  the  stream  to  its 
junction  with  Fraser  River  at  Lytton,  whence  he  was  carried  down 
the  Fraser  to  the  unknown  regions  below. 

Thus  he  floated  with  the  current  until  he  was  stopped  by  a  fish-dam 
near  the  mouth  of  the  river,  which  was  owned  by  two  old  women.61 
On  the  following  morning  the  women  came  down  to  their  dam,  and 
saw  the  piece  of  wood.  One  of  them  said,  "That  is  a  nice  piece  of 
wood.  It  will  make  a  fine  dish.  I  will  take  it  home."  They  took 
the  board  home  to  their  house,  and  made  it  into  a  dish ;  but  when 
they  ate  of  it,  the  fish  disappeared  so  quickly  that  the  women  could 
not  get  enough  for  themselves  to  make  a  fair  meal,  although  they 
put  one  fish  after  another  on  the  dish  ;  so  at  last  one  of  them  got 
angry,  and  threw  the  dish  into  the  fire.  Immediately  there  issued 
from  the  fire  the  cry  of  an  infant.  The  one  woman  said  to  the  other, 
"  Pull  it  out  quick  !  It  is  a  child !  I  would  like  to  have  it  to  rear 
as  my  own."  Accordingly  they  pulled  the  child  out.  It  was  a  boy, 
who  grew  up  very  rapidly.  But  he  was  very  disobedient  and  hard  to 
rear.  They  took  him  with  them  in  their  wanderings,  and  sometimes 
they  left  him  at  home.  Now  these  women  kept  in  their  house  four 
wooden  boxes,62  and  they  forbade  the  boy  to  take  the  lids  off  these 
boxes.  The  chief  food  of  the  women  was  salmon,  —  a  new  fish  to 
the  Coyote,  as  there  were  none  of  them  in  his  country,  and,  more- 
over, his  people  did  not  know  of  them.  Below  the  dam  mentioned 
the  river  was  full  of  salmon  ;  but  of  course  above  there  were  none. 
One  day  the  women  were  away.  Then  the  Coyote  made  up  his  mind 
to  break  the  dam,  and  let  the  salmon  ascend  the  river.  Accordingly 
he  rushed  down  and  broke  the  dam,  then  went  to  the  house  and 
opened  the  four  boxes.  From  one  issued  smoke ;  from  another, 
wasps  ;  from  the  other  two,  salmon-flies  °3  and  beetles.64  He  then  ran 
along  the  bank  of  the  river  ahead  of  the  salmon,  while  the  smoke, 
the  wasps,  and  the  flies 65  also  followed  up  the  salmon.  The  people 
saw  the  great  smoke,  and  wondered  what  it  was.  Some  of  the 
salmon  went  up  the  Thompson,  but  the  majority  turned  northward, 
going  up  the  Fraser  River.66 

The  Coyote  went  ahead  of  them,  and  when  abreast  of  Ntaxase'p, 
he  sat  down  and  had  a  rest,  and  saw  directly  opposite  him  on  the 
other  side  four  6T  young  women  bathing  in  the  river.  He  called  to 
them  and  asked  them  if  they  wished  any  backbone  of  the  humpback 
salmon.  The  youngest  one  answered,  "  Yes ; "  but  the  others  re- 
proved her,  saying,  "You  ought  not  to  have  answered  him."  The 
Coyote  called  to  them  to  stand  side  by  side,68  as  he  would  throw  some 
over.     The  women  placed  themselves  in  a  row.     Then  the  Coyote 


28  Traditions  of  the  Thompson  River  Indians. 

threw  sickness  into  the  youngest  one.  She  was  hardly  able  to  walk 
out  of  the  water.  The  other  women  helped  her  to  reach  her  lodge. 
The  girl's  relations  called  several  shamans  to  treat  her,  but  they  were 
unable  to  cure  her.69 

The  Coyote 70  went  over  to  Columbia  River,  and  brought  the  salmon 
up  that  river  and  its  principal  tributaries.  After  taking  them  up  to 
near  the  headwaters  of  the  Okanagon  River,  he  returned,  and  began 
to  conduct  them  up  the  Similkameen  River.  He  had  not  proceeded 
far  up  this  river  when,  near  the  opposite  bank,  he  saw  some  girls 
bathing.  He  called  over  to  them,  asking  them  if  they  wanted  any 
backbone  of  the  humpback  salmon,  to  which  question  they  answered 
in  the  negative,  at  the  same  time  adding  that  they  would  not  mind 
having  a  certain  part 71  of  the  mountain  sheep,  whereupon  the  Coyote 
said  to  himself,  "  These  people  do  not  wish  for  any  salmon,  and  I 
shall  not  let  them  have  any."  Therefore  he  made  a  great  barrier  of 
rock  (falls)  in  the  river,  so  that  the  salmon  could  not  get  around  it, 
and  at  the  same  time  he  caused  mountain  sheep  to  appear  in  great 
numbers  in  the  Similkameen  country.  That  is  the  reason  that 
mountain  sheep  are  (or  were  until  lately)  very  plentiful  in  that 
country,  whilst  there  are  no  salmon,  and  the  people  have  to  travel 
to  Thompson,  Okanagon,  or  Columbia  rivers,  to  obtain  their  sup- 
plies of  that  fish.  Formerly  they  generally  went  to  Thompson  River, 
because  there  they  got  better  fish.  After  having  introduced  salmon 
into  all  the  rivers,  the  Coyote  travelled  up  the  Similkameen,  down  the 
Nicola  and  Thompson  rivers,  and  finally  he  reached  Lytton. 

He  was  dressed  like  a  shaman.72  When  he  passed  the  village  in 
which  the  girl  was  living  whom  he  had  made  sick,  he  was  seen  by 
the  people,  who,  however,  did  not  recognize  him.  They  said,  "  If 
you  are  a  shaman,  we  should  like  you  to  cure  our  daughter."  He 
replied,  "  I  am  not  a  great  shaman,  but  I  will  do  my  best.  You 
must  build  a  sweat-house  for  me,  as  I  cure  all  my  patients  in  a  sweat- 
house."  Then  they  made  a  sweat-house  for  him,  heated  the  stones, 
put  water  in  it,  and  covered  it  with  skins.  Then  they  carried  the 
girl  inside.  The  Coyote  followed  her,  pulled  out  the  sickness,  and 
thus  cured  her.73 

While  on  Columbia  River,  he  threw  his  daughter  into  the  river. 
She  was  transformed  into  a  rock,  with  her  limbs  extended  Justin  the 
manner  in  which  she  fell.74 

Amongst  the  many  wonderful  feats  which  he  performed  were  the 
turning  of  alkali  grass  into  dentalia ;  wild  cherries  into  SLaq;  fish 
skins  into  salmon  ;  and  twigs  into  berry  bushes  laden  with  fruit. 
Once  he  threw  some  humpback  skins  into  the  river,  and  they  became 
salmon.  He  then  caught  a  number  of  them,  and  carried  them  to  the 
Grizzly  Bear's  house,  along  with  some  branches  of  berry  bushes  loaded 


Traditions  of  the  Thompson  River  Indians.  29 

with  fruit,  which  he  had  changed  from  willow  withes.  On  arriving, 
he  let  them  all  hang  down  inside  the  entrance  to  the  Grizzly's  un- 
derground lodge,  so  that  they  made  a  tempting  display.  Then  he 
descended  inside  to  the  Grizzly,  and  said  to  her,  "  Let  us  have  a  feast. 
We  will  eat  your  food  first,  and  mine  afterwards.  You  need  not  be 
afraid.  You  see  what  an  abundance  of  fine  food  I  have  brought  for 
us  to  eat."  So  the  Grizzly  brought  out  her  store  of  roots  and  ber- 
ries, and  before  night  they  ate  all  her  food.  Then  the  Coyote  said, 
"  We  will  eat  my  food  to-morrow."  But  during  the  night  he  sneaked 
away  ;  and  when  the  Grizzly  awoke  in  the  morning  there  was  nothing 
hanging  from  the  entrance  of  the  house,  except  some  dried-up  hump- 
back skins  and  a  few  withered  willow  branches,  for  the  Coyote  had 
changed  these  things  back  into  what  they  were  originally.76 

3.     THE    COYOTE   AND   THE   FOX. 

[Cawa'xamux.] 

The  Coyote  found  a  deer's  carcass,  and,  after  eating  all  the  meat 
that  was  on  it,  he  gathered  the  large  bones  together,  and  buried 
them  for  future  use.  Some  time  afterwards  he  came  back  to  his 
cache,  and,  after  lighting  a  large  fire,  dug  up  a  quantity  of  the  bones, 
and,  after  having  broken  them  up  into  small  pieces,  put  them  into 
a  kettle  to  boil,  intending  to  extract  the  marrow.  He  was  thus 
engaged  when  the  Fox  came  along,  and  addressed  him,  saying,  "  I 
wonder  at  you,  my  friend,  working  in  this  way.  You  are  a  chief, 
and  yet  you  busy  yourself  with  woman's  work.  Let  me  do  your 
work  for  you."  The  Coyote,  who  was  flattered  by  these  words,  con- 
sented to  the  Fox's  proposition,  and,  going  a  little  distance  away 
from  the  fire,  lay  down  on  his  back,  with  knees  drawn  up,  putting 
on  the  air  of  one  who  was  too  dignified  to  notice  his  immediate  sur- 
roundings. The  Fox  boiled  the  bones.  Then  he  skimmed  off  the 
fat,  put  it  in  a  dish,  and  set  it  by  to  cool,  saying  to  the  Coyote,  "  I 
have  nearly  finished  my  work,  and  as  soon  as  the  fat  stiffens,  we 
shall  eat."  The  Coyote,  who  now  had  his  vanity  aroused,  never 
even  deigned  to  notice  the  Fox  nor  his  remarks.  As  soon  as  the 
grease  was  stiff,  the  Fox  took  it  up  and  ran  away  with  it.  The 
Coyote  chased  him,  but  could  not  overtake  him  :  therefore  he  re- 
turned to  the  same  place,  and  commenced  to  cook  more  bones. 
Soon  the  Fox  returned,  and  addressed  the  Coyote  with  flattering 
remarks,  so  that  he  allowed  the  Fox  to  do  as  before.  The  Fox 
repeated  this  four  times,  until  he  had  finished  all  the  marrow.  The 
Coyote's  vanity  caused  him  to  be  the  Fox's  dupe.76 


30  Traditions  of  the  Thompson  River  Indians, 

4.   cukata'na;  or,  the  coyote's  dog. 

[NkamtcrnEmux  and  Cawa'xamux.] 

One  day  the  Coyote  was  travelling  around  the  country,  when  sud- 
denly at  no  great  distance  he  heard  a  jingling  noise.  He  looked  in 
the  direction  whence  the  sound  came,  and  saw  a  man  approaching, 
leading  a  dog.  This  man  carried  a  large  staff  in  his  hand,  and  the 
dog  which  he  led  was  of  immense  size  and  ferocious  aspect.  The 
Coyote  thereupon  defecated.  He  turned  around  and  asked  his 
excrements  the  name  of  the  man  who  was  advancing  towards  them. 
The  excrements  said,  "  He  is  a  cannibal;"  whereupon  the  Coyote 
said,  "  Very  well !  Get  inside  again.  Your  skin  may  become  cold." 
The  excrements  obeyed.  As  the  man  approached  nearer,  he  heard 
him  cry  continually  in  a  gruff  voice,  as  he  turned  his  head  from 
side  to  side  :  "  I  eat  people,  I  eat  people  !  "  He  also  noticed  that  the 
man  wore  necklaces  of  human  finger  and  toe  nails,  and  that  his  dog 
wore  a  collar  of  the  same  material,  which,  like  the  necklaces,  made 
a  jingling  noise.  The  Coyote  thereupon  defecated  again,  and  trans- 
formed his  excrements  into  a  large  dog,  which  had  arrow-heads  all 
over  his  body  instead  of  hair.  Then,  tying  a  string  around  the 
dog's  neck,  he  advanced  to  meet  the  Cannibal,  crying  as  he  went, 
"  I  eat  people  ! "  and  imitating  the  Cannibal's  actions  in  every  way, 
whilst  the  arrow-heads  on  his  dog  rattled  as  they  went  along.  When 
they  met,  the  Coyote  challenged  the  Cannibal,  saying,  "  Who  are 
you,  that  say  you  eat  people  ?  "  The  Cannibal,  who  hitherto  had  pre- 
tended not  to  have  seen  the  Coyote,  now  looked  up,  saying,  "  Who 
are  you  that  say  that  I  do  not  eat  people  ?  I  eat  people  and  ani- 
mals." The  Coyote  answered,  "  I  do  not  believe  you.  I  alone  eat 
people."  But  the  Cannibal  reiterated  his  former  statement,  where- 
upon the  Coyote  said,  "  We  will  soon  see  who  of  us  eats  people. 
Let  us  vomit."  To  this  proposition  the  Cannibal  agreed.  Then  the 
Coyote  said,  "  Let  us  shut  our  eyes  until  we  finish  vomiting,  when 
we  will  open  them  to  see  the  results."  The  Cannibal  shut  his  eyes, 
and  began  vomiting  large  pieces  of  human  flesh  and  venison.  The 
Coyote  also  vomited,  but  only  produced  a  lot  of  swamp  grass,  and 
other  material  of  that  description.  Pretending  still  to  be  vomiting, 
the  Coyote  reached  over  and  took  the  Cannibal's  vomit,  and  placed 
it  in  front  of  himself,  whilst  he  placed  his  own  in  front  of  the  Canni- 
bal. Then  the  Coyote  said,  "  Let  us  open  our  eyes."  The  Cannibal 
was  astonished  when  he  saw  that  before  him  there  was  nothing  but 
swamp  grass,  whilst  his  antagonist  had  evidently  vomited  large 
quantities  of  human  flesh.  The  Coyote  then  cried,  "  I  knew  that 
you  lied.  I  alone  eat  people.  You  eat  nothing  but  swamp  grass 
and  herbs."  This  filled  the  Cannibal  with  chagrin,  and  he  answered 
never  a  word. 


Traditions  of  the  Thompson  River  Indians.  3 1 

The  Coyote  then  proposed  that  the  two  dogs  should  fight  for  the 
mastery.  To  this  the  Cannibal  answered,  "  It  is  no  use  for  your  dog 
to  fight  with  mine,  because  mine  will  tear  him  to  pieces."  The 
Coyote  answered,  "  Oh,  no  !  My  dog  can  easily  beat  yours.  Come, 
Cukata'na,  let  us  see  what  you  can  do ! "  They  set  their  dogs  at 
each  other,  and  forthwith  ensued  a  fierce  fight.  Whenever  Cuka- 
ta'na's  tail  came  in  contact  with  trees  or  bushes,  they  were  imme- 
diately cut  in  two,  and  fell.  The  Cannibal's  dog  only  hurt  himself 
when  he  bit  Cukata'na,  on  account  of  the  arrow-heads  which  cov- 
ered his  body,  and  before  long  he  was  cut  in  pieces.  After  the 
fight  the  Cannibal  said,  "I  should  like  to  get  your  dog.  He  is  a 
wonderful  beast."  To  which  the  Coyote  answered,  "  If  you  will  give 
me  your  staff,  I  will  let  you  have  my  dog."  Now,  the  Cannibal's 
staff  was  fraught  with  magic,  and  the  knowledge  of  this  made  the 
Coyote  anxious  to  obtain  it.  The  Cannibal  agreed  to  the  proposal. 
"Now,"  said  the  Coyote,  "you  will  have  to  tell  me  how  to  use  it.'' 
The  Cannibal  said,  "  All  you  have  to  do  is  to  cry  ■  pumm ! '  at  the 
same  time  striking  the  end  of  it  heavily  on  the  ground,  when  imme- 
diately a  deer's  carcass  will  lie  before  you ;  but  do  not  strike  it  more 
than  once,  or  it  will  not  work."  Then  they  separated;  and  no 
sooner  was  the  Cannibal  out  of  sight  than  the  Coyote  tried  the  staff, 
finding  that  it  did  exactly  as  its  former  owner  had  said ;  therefore 
he  was  well  pleased,  and  travelled  on  his  way.  Whenever  he  felt 
hungry,  he  struck  the  staff  on  the  ground,  thereby  causing  a  deer  to 
appear,  of  which  he  would  eat  until  satisfied.  Meanwhile  the  Can- 
nibal went  on  his  way,  much  pleased  with  the  dog,  which  he  led  by 
his  side.  At  nightfall  he  camped  near  a  clump  of  trees,  and  tied  his 
valuable  dog  up  to  one  of  them.  In  the  morning  when  he  awoke, 
he  found  nothing  but  some  Coyote  excrement  in  the  place  where 
the  dog  had  been. 

Not  long  afterwards  the  Coyote  said  to  himself,  "Why  should  I 
be  restricted  to  only  striking  the  staff  once  on  the  ground  ?  One 
deer  at  a  time  does  not  satisfy  me.  I  will  have  quantities  of  deer." 
Whereupon  he  began  striking  the  staff  repeatedly  on  the  ground, 
and  each  time  he  did  so  a  deer's  carcass  fell  there.  He  kept  on 
striking  faster  and  faster ;  and  as  fast  as  he  struck  the  deer  dropped 
down ;  and  in  a  short  time  they  were  piled  around  him  in  great 
heaps,  so  that  he  was  nearly  smothered  ;  but  his  greed  was  insatiable, 
and  as  long  as  he  could  move  his  arm  he  continued  to  strike,  say- 
ing, "I  will  have  quantities  of  deer.  Nothing  less  than  quantities 
will  satisfy  me."  At  last  the  falling  deer  covered  him  up  entirely, 
and  he  was  no  longer  able  to  move  his  arm  or  staff.  Then  suddenly 
all  the  deer  came  to  life,  and  began  to  jump  on  him  and  kick  him, 
so  that  he  was  soon  knocked  senseless.    When  he  gained  conscious- 


or  thc    ^ 


32  Traditions  of  the  Thompson  River  Indians. 

ness,  he  groaned  with  pain,  for  all  his  bones  were  sore  with  bruises. 
He  looked  around,  and  neither  deer  nor  staff  was  to  be  seen.  Then 
he  felt  quite  crestfallen;  he  made  off  home  as  quickly  as  his  bruised 
body  would  allow  him.77 

5.     THE    BALL. 
[NkamtcI'nEmux.] 

There  was  formerly  a  ball  used  at  Lytton  in  playing  ball-play. 
This  ball  was  of  the  ordinary  size  and  shape  used  for  this  game,  but 
was  very  smooth  and  shiny,  and  sparkled  like  fire  or  gold.78  The 
young  men  at  Lytton  used  to  be  very  fond  of  playing  with  the  ball 
to  show  off  their  prowess,  and  to  let  people  know  that  they  pos- 
sessed such  a  rare  and  valuable  ball.  At  this  time  there  were  two 
underground  lodges  close  together  in  a  certain  part79  of  Upper 
Nicola.  One  of  these  was  occupied  by  the  Coyote,  and  the  other 
by  the  Antelope.80  The  Coyote  had  four81  sons  called  Tsamu'xei. 
The  Antelope  also  boasted  of  four 81  sons.  The  Coyote  and  Ante- 
lope knew  of  this  ball  at  Lytton,  and  wished  to  get  it,  and  they 
agreed  to  send  their  sons  there  for  it,  but  they  quarrelled  as  to 
whose  boys  should  take  possession  of  the  ball  first.  The  Coyote 
said  his  sons  were  the  most  gifted  with  magic ;  while  the  Antelope 
said,  "  You  ought  to  know  that  my  children  cannot  be  killed  or 
beaten."  However,  the  Antelope  at  length  gave  in,  and  the  Tsa- 
mu'xei  were  designated  to  play  the  leading  part.  The  eight  young 
men  started  out.  On  reaching  Thompson  River  the  Antelope's 
four  sons  were  stationed  at  intervals  along  the  bank  from  Spences 
Bridge  to  Thompson  Creek.82  Three  of  the  Coyote's  sons  were 
stationed  at  different  spots  between  there  and  Lytton,  while  the 
eldest  son  went  to  obtain,  the  ball.  When  in  sight  of  Lkamtci'n 
(Lytton),  he  noticed  a  great  company  of  young  men  playing  with 
the  very  ball  which  he  wished  to  obtain.  He  therefore  turned  him- 
self into  a  stone  on  the  ground  where  they  were  playing,  and  about 
half  way  between  the  middle  of  the  space  and  one  of  the  goals. 
Some  of  the  players  were  suspicious,  and  said,  "  That  stone  was  not 
there  before ; "  but  the  others  said  it  was,  and  they  continued  the 
game.  The  ball  at  last  came  near  this  stone,  and  at  once  it  was 
seized  by  the  Coyote's  son  and  carried  off.  The  alarm  was  given, 
and  soon  a  great  number  of  people  joined  in  the  chase.  The  youth 
had  just  reached  his  brother  and  thrown  the  ball  to  him,  when  he 
was  overtaken  and  killed,  and  his  body  broken  in  two.  The  second 
boy  then  ran  with  it,  and  succeeded  in  giving  it  to  the  third  brother. 
Being  out  of  breath,  he  was  also  overtaken  and  killed.  The  third 
then  ran  with  it,  and  succeeded  in  throwing  it  to  the  fourth  brother, 


Traditions  of  the  Thompson  River  Indians.  33 

when  he  likewise  was  overtaken  and  slain.  The  fourth  Coyote 
brother  ran  with  it,  and  reached  the  Antelope's  son,  who  was  sta- 
tioned near  the  mouth  of  Thompson  Creek,  and  threw  the  ball  to 
him  just  in  time,  for  he  was  here  overtaken  and  killed,  like  his 
brothers.  The  Antelope's  son  then  ran  with  the  ball.  His  pur- 
suers could  not  overtake  him,  and  being  very  tired  with  the  long 
run,  and  perhaps  afraid  to  venture  farther,  they  turned  back  from  a 
little  above83  Thompson,  and  went  home.  The  next  morning  the 
Antelope  said,  "  Four  men  are  coming  in  the  distance,  carrying  a 
ball  like  fire.  The  Coyote  came  out  and  looked.  The  Antelope 
said,  "  These  are  my  sons.  Yours  are  probably  slain.  You  see 
what  comes  of  putting  your  sons  before  mine." 

The  Coyote  ran  into  the  lodge,  and  in  his  grief  threw  himself  into 
the  fire ;  but  the  Antelope  pulled  him  out,  telling  him  he  was  foolish 
to  act  so.  On  the  arrival  of  the  four  young  men,  who  told  the  whole 
story,  the  Coyote  again  threw  himself  into  the  fire,  and  was  once 
more  rescued,  the  act  being  accompanied  by  the  remark,  "  Why  do 
you  try  to  kill  yourself  ?     Will  you  not  live  to  have  revenge  ? " 

That  night  the  Coyote  asked  for  the  ball,  that  he  might  rest  his 
head  on  it  when  he  slept.  They  gave  it  to  him,  and  he  slept  four 
nights  with  the  ball  under  his  head,  each  night  under  a  different 
beam  of  the  underground  lodge.  On  the  fifth  night  he  went  to 
sleep  under  the  foot  of  the  ladder,  and  when  the  Antelope  and  his 
sons  awoke  in  the  morning,  the  Coyote  was  gone  with  the  ball. 
They  looked  out,  and  he  was  just  disappearing  on  the  horizon,  only, 
the  glitter  of  the  ball  being  visible.  They  then  gave  chase,  and 
drew  up  to  the  Coyote  near  the  mouth  of  Nicola  River ;  but  the 
Coyote  caused  a  thick  fog  to  come  between  them  and  him,  so  that 
they  could  not  see.  When  the  fog  cleared  away,  the  Coyote  was  a 
long  way  ahead,  so  the  pursuers  turned  back. 

The  Coyote  went  down  Thompson  River,  and  when  he  arrived 
near  Lytton  threw  the  ball  to  the  ground  and  broke  it.  He  then 
found  that  the  bright  part  of  the  ball  was  a  hard  shell  which  nothing 
could  pierce,  and  that  the  inside  was  filled  with  excrement.  He 
turned  himself  into  an  elk,84  and  put  the  outer  crust  of  the  ball  around 
his  body.  He  rubbed  the  contents  over  the  shell,  so  that  it  was  not 
recognizable.  Now  this  shell  was  like  an  armor,  for  no  arrow  could 
pierce  it ;  but,  being  hardly  large  enough  to  cover  all  his  body,  there 
was  a  small  hole  left  underneath  his  throat.  In  this  form  the  Coyote 
appeared  on  the  hillside  above  Lytton.  The  people  saw  him,  and 
ran  out  to  shoot  "the  elk,"  but  their  arrows  had  no  effect  on  him. 
He  charged  them,  prodding  them  with  his  antlers,  and  trampling 
them  under  foot.  Thus  he  careered  through  the  place,  killing  great 
numbers.     Just  then  the  Meadow  Lark,  who  was  a  great  tell-tale, 


34  Traditions  of  the  Thompson  River  Indians. 

appeared,  and  cried  out,  "  There  is  just  a  little  hole  at  his  throat ! " 
One  of  the  people  then  sent  an  arrow  into  his  throat,  and,  the  elk 
falling  down  dead,  they  at  once  commenced  to  butcher  it.  On  doing 
so,  they  found  the  carcass  composed  of  excrement  and  the  broken 
pieces  of  their  ball.  "This  is  the  work  of  the  Coyote,"  said  one, 
"for  he  alone  could  do  such  things.'*  Just  then  the  Coyote  laughed 
at  them  from  the  hillside  above,  and  walked  slowly  away.  He  went 
back  again  to  Nicola,  having  had  his  revenge.85 

6.    THE    COYOTE'S    DAUGHTERS    AND    THEIR   DOGS. 
[Nkamtci'nEmux  and  Cawa'xamux.] 

The  Coyote  sent  his  two  daughters  to  marry  two  hunters  who 
lived  in  a  distant  country,  and  on  their  departure  he  gave  them  a 
couple  of  dogs  to  act  as  their  companions  and  guardians.  These 
dogs  were  fierce  and  strong,  for  they  were  the  Grizzly  Bear  and  the 
Rattlesnake.  When  the  girls  approached  the  lodge  of  their  intended 
husbands,  they  noticed  that  their  dogs  showed  signs  of  eagerness 
for  blood.  In  order  to  prevent  their  attacking  the  men,  the  women 
chewed  some  red  ochre,  and  spat  it  on  the  noses  of  the  dogs.  Then 
they  rubbed  it  over  their  faces,  especially  around  their  mouths.  The 
dogs  became  quite  quiet  after  this  treatment.  They  entered  the 
lodge,  and,  after  introducing  themselves  to  the  hunters,  settled  down 
as  their  wives. 

After  a  time  a  son  was  born  to  one  of  them.  While  yet  an  infant, 
he  began  to  cry  continually  for  his  grandmother.  Thereupon  the 
father  said,  "Has  the  child  a  grandmother?"  And  his  wife  an- 
swered, "Yes,  he  has."  The  hunters  said,  "You  had  better  take 
him  to  see  his  grandmother,  for  he  will  not  be  quiet  until  he  does 
see  her,  and  when  you  return  you  may  bring  her  with  you  to  visit 
us.  On  your  way  back,  you  will  come  to  a  parting  of  the  trail.  One 
of  the  trails  that  you  will  see  is  rough  and  narrow,  while  the  other 
is  wide  and  smooth ;  the  former  is  covered  with  red  ochre,  while  the 
latter  is  covered  with  birds'  down.  Take  the  red  trail,  which  is  the 
right  one,  and  avoid  the  other,  as  it  will  lead  you  over  a  wide  prairie, 
devoid  of  trees,  to  a  land  where  live  dead  people,  monsters,  and 
mysterious  people.  We  will  keep  your  dogs  here  with  us,  and  if  you 
should  happen  to  be  in  danger,  and  cry  for  help,  the  dogs  will  warn 
us,  and  we  will  at  once  let  them  loose  to  go  to  your  aid." 

The  women  started  on  their  journey,  one  of  them  carrying  the 
boy.  When  they  came  to  the  two  trails,  they  disputed  which  was 
the  right  one,  and  at  last  started  off  on  the  wrong  trail.  After 
travelling  a  considerable  distance,  they  came  to  a  large  underground 
lodge,  which  they  entered,  finding  an  elderly  woman  sitting  inside. 


Traditions  of  the  Thompson  River  Indians.  35 

The  woman  addressed  them,  saying,  "  Oh  !  why  did  you  venture 
here?  My  husband  will  be  home  soon,  and  will  eat  you."  At  this 
they  became  somewhat  afraid,  but  said  they  would  rest  a  little  while 
before  leaving.  Very  soon  afterwards  the  Cannibal  appeared,  and 
was  quite  delighted  at  seeing  in  them  the  prospect  of  a  good  meal. 
He  was  going  to  kill  the  women  ;  but  the  boy  cried,86  "  Kill  me  first, 
and  put  me  in  the  bottom  of  the  kettle."  He  killed  him,  and, 
doubling  him  up,  put  him  in  the  bottom  of  the  kettle.  Then  he 
killed  the  two  women,  bending  them  also,  and  putting  them  in  the 
kettle.  He  then  put  the  kettle  on  the  fire  to  boil,  and  sat  by,  wait- 
ing for  his  meal  to  cook.  In  the  mean  time  the  boy  made  a  hole  in 
the  bottom  of  the  kettle,  and  urinated  through  it  on  to  the  fire  under- 
neath, so  that  the  bottom  of  the  kettle  remained  cool,87  and  the  con- 
tents never  boiled.  After  the  Cannibal  thought  his  meal  was  ready, 
he  told  his  wife  to  take  it  off  the  fire.  But  his  wife  said,  "  You  do 
not  need  to  eat  it  to-night.  Keep  it  for  breakfast  to-morrow."  The 
Cannibal  took  the  kettle  off  the  fire,  and  hung  it  up  on  the  wall. 
After  he  and  his  wife  had  retired,  the  two  women  and  the  boy  (who 
had  come  to  life  again)  found  that  they  could  not  get  out  of  the  ket- 
tle ;  therefore  the  boy  urinated  through  the  side  of  it,  thereby  mak- 
ing a  hole,  through  which  they  passed,  right  through  to  the  outside 
of  the  house.  Then  they  hastened  as  fast  as  possible  back  over  the 
trail  they  had  come.  In  the  morning  the  Cannibal  took  down  the 
kettle,  intending  to  eat  the  contents,  but  found  it  empty.  He  went 
up  to  the  top  of  the  ladder,  and  looked  about.  He  saw  away  in  the 
distance  —  although  they  were  out  of  sight  of  ordinary  mortals — the 
fugitives  crossing  the  prairie.  He  gave  chase  at  once,  and  before 
very  long  overtook  them.  The  women,  when  they  saw  that  they 
were  nearly  overtaken,  became  much  alarmed,  as  there  was  no  place 
to  hide ;  therefore  one  of  them  pulled  out  from  her  pubes  four  hairs 
and  threw  them  on  the  ground.  Immediately  therefrom  grew  four 
tall  trees  close  together,  one  of  which  they  climbed. 

When  the  Cannibal  arrived,  he  began  at  once  to  chop  down  the 
tree.  When  it  tottered,  the  women  jumped  into  the  next  tree. 
The  Cannibal  also  chopped  down  this  one,  and  then  the  third  one, 
so  that  the  fugitives  took  refuge  in  the  fourth  and  last  one.  As 
he  commenced  to  chop  at  this  one,  the  women  cried  for  help.  At 
the  same  time  the  dogs  in  the  hunter's  lodge  became  restless ;  the 
Grizzly  Bear  growled  and  pawed  the  ground,  and  the  Rattlesnake 
shook  its  rattles.  The  hunters  then  knew  that  their  wives  were  in 
danger,  and  let  the  dogs  loose.  They  ran  with  great  leaps,  and  were 
soon  out  of  sight.  Meanwhile,  in  order  to  gain  time,  the  boy  had 
urinated  down  the  heart  of  the  tree,88  causing  the  wood  to  become 
soft  and  elastic,  so  that  the  Cannibal  made  but  slow  progress  in 


36  Traditions  of  the  Thompson  River  Indians, 

cutting  it  with  his  chisel.  The  Grizzly  Bear  and  the  Rattlesnake 
arrived  when  the  tree  was  tottering.  They  attacked  him  fiercely, 
and  soon  tore  him  to  pieces,  and  killed  him.  The  women  then  went, 
with  their  child  and  their  dogs,  back  to  their  father's  house  without 
further  adventure.  After  having  once  killed  a  human  being,  the 
Grizzly  Bear  and  the  Rattlesnake  acquired  the  habit  of  doing  so. 
For  this  reason  they  sometimes  kill  people  at  the  present  day.  If 
they  had  not  killed  the  Cannibal,  they  would  not  now  kill  any  one.89 

7.    story    of   the  sisters  who   married  the    coyote  and  the 

lynx  (also   containing  the  stories  of  the  lynx  and  the 

coyote's  sons).90 

[  N  kamtci'nEmux.  ] 

There  lived  formerly  a  certain  maiden,  who  was  very  good-look- 
ing. Although  she  had  many  offers  of  marriage,  she  did  not  con- 
sent to  accept  any  of  her  suitors.  Many  a  man  tried  to  overcome 
her  resolutions,  unknown  to  her  parents ;  but  in  spite  of  their  re- 
quests, she  refused  them  all,  and  so  remained  a  virgin.  At  last  she 
became  annoyed  by  the  importunities  of  her  numerous  suitors,  and 
left  her  father's  house,  taking  her  younger  sister  with  her.  She  in- 
tended to  visit  their  grandmother,  the  female  mountain  sheep.  After 
travelling  several  days,  they  came  in  sight  of  an  underground  lodge. 
This  was  the  home  of  the  Coyote,  and  he  was  busy  inside,  beating 
(or  softening)  buckskin.  He  knew  of  their  departure  from  their 
father's  house,  and  wished  to  make  them  his  wives.  When  they 
approached  his  abode,  he  made  cold  weather.  Then  the  younger 
sister  said,  "  Let  us  enter  that  house  and  warm  ourselves."  After 
some  persuasion,  the  elder  consented.  On  entering,  they  were 
kindly  treated  by  the  Coyote,  who  built  a  large  fire  for  them.  Then 
he  took  some  food  91  and  put  it  before  them,  saying,  "  Eat  some  fat. 
You  must  be  hungry."  The  elder  sister  was  suspicious,  and  threw 
some  of  it  in  the  fire ;  and  when  she  saw  that  it  did  not  burn,  but 
only  crackled  and  smoked,  she  told  her  sister  not  to  eat  of  it.  But 
the  latter  disobeyed,  and  as  a  result  became  at  once  pregnant.  The 
sisters  then  continued  their  journey.  When  they  were  out  of  sight, 
the  Coyote  took  his  underground  lodge  on  his  back,  ran  ahead  to  a 
place  which  the  girls  had  to  pass,  and  began  to  dress  buckskin  as 
before.  Again  the  women  were  forced  to  come  inside,  owing  to  the 
cold  weather,  when  they  were  treated  in  the  same  manner  as  before. 
This  was  done  four  times  by  the  Coyote.  The  last  time  the  younger 
sister  was  taken  in  travail,  and  the  elder  sister  left  her  in  the  Coyote's 
house.  On  leaving,  the  Coyote  said  to  her,  "  Your  sister  is  my  wife. 
If  she  has  a  female  child,  I  will  kill  it ;  but  if  a  male,  it  will  be 
well." 


Traditions  of  the  Thompson  River  Indians.  37 

The  elder  girl  went  on.  Her  grandmother  knew  of  her  coming, 
and  sent  out  the  Hare  to  meet  her  with  some  food,  after  telling  him 
to  await  her  arrival  in  a  patch  of  brush  and  timber  through  which 
the  trail  led.  The  Hare,  instead  of  doing  as  ordered,  crept  under  a 
fallen  log  in  the  middle  of  the  trail.  The  woman  came  along  and 
stepped  over  the  fallen  log.  The  Hare  then  ran  out,  crying,  "  How 
ugly  you  are  !  "  92  At  this  the  woman  got  angry,  and  threw  her  root- 
digger  at  the.  Hare,  making  a  hole  through  his  nose.93  This  is  the 
reason  that  the  hare  has  such  a  peculiar  nose  and  nostrils  at  the 
present  day.  She  then  went  on,  coming  presently  to  a  very  wide 
prairie,  on  the  other  side  of  which,  among  hills,  was  her  grand- 
mother's dwelling.  When  she  came  in  sight,  although  far  off,  her 
grandmother  said  to  all  the  young  men,  "  Run  out  and  meet  your 
sister.  Whoever  reaches  her  first  shall  be  her  husband."  Then  the 
Grizzly  Bear,  the  Antelope,  the  Coyote,  the  Wolf,  the  Lynx,  the 
Eagle,  the  Hawk,  the  Woodpecker,  the  Hummingbird,  and  many 
others,  ran  out  to  meet  the  girl ;  but  the  Hummingbird  took  the 
lead  and  kept  ahead  of  the  others.  Her  grandmother  then  ran  out, 
passed  the  others,  took  her  granddaughter  back  to  the  house  and 
hid  her.  Then  she  watched  carefully  over  the  girl,  not  allowing  any 
men  to  enter  the  house.     When  she  slept,  the  girl  slept  beside  her. 

Now  M  the  Lynx,  who  was  a  very  handsome  young  man  with  beau- 
tiful features,  was  displeased  at  these  proceedings.  He  made  a  hole 
in  the  roof  of  the  underground  lodge,  exactly  above  the  girl's  bed, 
and  spat  down  on  her,  his  spittle  falling  on  her  navel,  and  thus  mak- 
ing her  pregnant.  When  she  told  her  grandmother  that  she  was 
with  child,  the  latter  became  angry,  saying  that  some  man  must  have 
been  with  her,  and  asked  her  who  the  father  of  her  child  was.  She 
answered,  "  I  have  never  known  a  man,  and  I  do  not  know  how  I 
came  to  be  as  I  am."  But  her  grandparents  and  the  other  people 
would  not  believe  her.  The  girl  at  length  gave  birth  to  a  boy,  who 
grew  up  to  be  a  handsome  lad  ;  still  no  one  knew  his  father.  WThen 
he  was  old  enough  to  handle  a  bow  and  arrow,  the  girl's  grandparents 
called  all  the  people  together,  and  addressed  them,  saying,  "  The 
time  has  now  come  when  we  shall  know  the  father  of  our  grand- 
daughter's child.  Each  of  you  bring  your  bow  and  arrows,  and  hand 
them  to  the  boy.  He  whose  bow  and  arrows  pleases  the  lad,  and 
suits  his  hand  best,  is  his  father." 

The  Coyote,  the  Magpie,  and  the  Raven  each  claimed  the  lad  ;  but 
the  old  people  said  that  they  lied,  and  would  not  recognize  either  of 
them  as  such.  The  Lynx,  who  was  afraid,  sat  leaning  against  the 
ladder  of  the  underground  lodge  and  never  said  a  word.  All  the 
people  in  turn  handed  their  bows  and  arrows  to  the  lad  ;  but  as  he 
tried  each  of  them  he  threw  them  away.     The  Coyote  came  at  last 


38  Traditions  of  the  Thompson  River  Indians, 

with  a  finely-made  bow  and  arrows.  The  arrow  shafts  were  carved 
and  painted  red,  and  the  bow  covered  with  snake's  skin,  and  finely 
ornamented  with  colored  feathers.  But  they  did  not  suit,  and  were 
thrown  away  like  the  others.  Then  it  was  noticed  that  the  Lynx 
had  not  come  forward.  They  discovered  him,  and  ordered  him  to 
present  his  bow  and  arrows  to  the  boy.  He  handed  him  a  roughly- 
made  bow  and  arrows  made  of  fir  branches.  On  taking  hold  of  them 
the  lad  was  highly  pleased,  and  fired  many  arrows.  Then  he  turned 
to  the  Lynx.  He  said,  "  You  are  my  father ; "  to  which  they  all 
agreed. 

The  Coyote  and  all  the  other  men  were  chagrined,  and  felt  angry 
because  they  had  not  been  able  to  prove  themselves  the  father  of  the 
boy.  The  Coyote  kicked  the  Lynx  in  the  face,  and  all  the  others 
also  kicked  him.  They  all  left  the  house  in  disgust ;  and  as  they  ran 
one  after  another  up  the  ladder,  each  one  put  his  foot  on  the  Lynx's 
head.  The  Coyote  was  last,  and  out  of  spite  gave  the  head  of  the 
Lynx  such  a  hard  press  with  his  foot  that  he  caused  it  to  assume  the 
shape  that  we  know  to-day.  The  woman's  grandparents  were  also 
angry  at  the  result,  and  left  the  house,  deserting  her  and  the  boy. 

After  they  had  all  gone,  the  woman  took  pity  on  the  Lynx,  who 
was  nearly  dead,  and  bound  up  his  wounds,  putting  medicine  on  his 
face,  so  that  he  recovered.  From  that  time  he  became  a  common 
lynx,  and  his  beauty  was  spoiled.  His  face  had  grown  ugly,  distorted, 
and  contracted,  as  we  see  it  now.  Some  of  the  people  who  deserted 
them  had  pitied  them,  and  left  a  few  dry  fish  in  their  cellars. 

In  after  years  the  boy  grew  up  to  be  a  fine  man  and  a  mighty 
hunter,  and  repaid  the  people  their  kindness  by  filling  their  cellars 
with  deer  fat.  His  father  the  Lynx  was  also  known  before  that 
time  as  an  expert  and  successful  hunter.95 

The96  sister  who  stayed  with  the  Coyote  bore  four  sons  to  him. 
These  grew  up,  and  were  called  collectively  Tsamu'xei.97  Only  the 
youngest  one  was  gifted  in  magic,  like  his  father.  He  was  some- 
times called  Sesiusxi'n,98  and  created  fire "  in  different  places  by 
kicking  stumps.  Whenever  the  people  were  travelling  and  were 
cold,  he  would  kick  a  stump,  and  immediately  a  fire  blazed  up,  and 
the  people  warmed  themselves.  At  that  time  there  were  a  large 
number  of  people  who  dwelt  in  an  underground  lodge  in  the  neigh- 
borhood of  a  certain  large  river.  One  of  these  was  a  cannibal.  He 
had  a  friend  named  Kua'lum,100  who  was  gifted  with  magic,  and  able 
to  do  almost  anything.  The  Cannibal  had  a  daughter,  but  nobody 
dared  to  take  her  in  marriage  for  fear  of  her  father.  The  Coyote's 
eldest  son  heard  of  this  girl,  and  wanted  to  marry  her.  He  came  to 
a  rock  near  the  river,  and  called  "Twla."101  The  Cannibal  came 
down   on  the  opposite   side  and   launched  his   canoe.     When   he 


Traditions  of  the  Thompson  River  Indians.  39 

came  near  the  rock,  he  said  to  the  Coyote's  son,  "Jump  into  the 
canoe,  and  I  will  take  you  across."  The  latter  attempted  to  do  so, 
but  fell  into  the  river  and  was  drowned.  The  other  two  sons  of  the 
Coyote  afterwards  went  in  succession  to  get  the  girl ;  but  the  same 
fate  befell  them.  The  youngest  son  then  said,  "  It  is  my  turn  to 
go,"  and  asked  his  father  to  accompany  him.  His  father  said,  "  We 
will  go  and  have  revenge."  They  therefore  went  to  the  rock  at  the 
river  and  called.  The  Cannibal  came  again  with  his  canoe;  but, 
much  to  his  surprise  and  chagrin,  both  men  jumped  into  the  middle 
of  the  canoe.  Then  he  took  them  across,  and  they  went  up  to  the 
village.  When  they  had  entered  the  Cannibal's  house,  the  latter  put 
on  an  immense  fire  in  order  to  overcome  them  by  heat.  But  the 
Coyote  and  his  son  put  lumps  of  ice  on  their  foreheads,  and  sat  there 
without  being  hurt.  The  Cannibal  gave  his  daughter  to  the  Coyote's 
son,  but  swore  in  secret  to  kill  him.  In  the  course  of  the  evening, 
the  Cannibal  said  to  the  old  man  Kua'lum,  "Take  my  son-in-law  out 
for  a  hunt  to-morrow."  The  Coyote  said  to  his  son,  "They  want  to 
kill  you.  Go  and  ask  the  advice  of  your  friend  the  old  woman,  Short- 
tailed  Mouse,  who  lives  in  the  mountains.  She  is  full  of  wisdom." 
The  lad  obeyed,  and  the  old  woman  told  him  how  to  act.  She  said, 
"  They  will  try  to  burn  you  to-morrow.  But  I  know  how  to  avoid  the 
fire.  Step  in  the  middle  of  the  trail,  and  it  will  not  hurt  you.  I  did 
so  when  the  country  was  all  burnt,  and  I  was  the  only  one  left."  102 
The  next  day  when  they  were  hunting,  Kua'lum  sent  fire  to  the  place 
where  the  lad  was  hunting,  in  order  to  burn  him ;  but  the  latter  did 
as  directed.  He  stepped  in  the  middle  of  the  trail  and  remained 
unharmed.  For  this  reason,  up  to  the  present  day,  fire  always  stops 
at  a  trail.  Kua'lum  went  home  discomfited,  while  the  lad  gathered 
the  deer  in  a  gulch,  shot  them,  put  them  in  his  glove,  and  went  to 
the  village,  where  he  shook  the  glove,  letting  enough  deer  fall  out 
to  fill  a  whole  lodge. 

The  Cannibal  then  said  to  Kua'lum  :  "  Take  my  son-in-law  to  gather 
firewood  to-morrow."  Once  more  the  lad  went  to  see  the  Short- 
tailed  Mouse,  and  she  told  him  what  to  do.  On  the  morrow  they 
came  to  a  dry  tree.  The  lad  split  it.  Kua'lum,  by  his  magic,  caused 
the  tree  to  surround  the  lad,  and  then  to  close  and  press  him  to 
death.  The  man  watched  until  he  saw  what  he  thought  to  be  the 
blood  and  brains  of  the  lad  ooze  out  through  the  split  in  the  tree, 
and  went  home  well  pleased.  But  in  reality  the  blood  was  red  paint, 
and  the  brains  white  paint,  which  the  lad  had  ejected  from  the 
separate  corners  of  his  mouth  through  the  cracks  of  the  tree.  The 
boy  then  took  an  arrow-head  such  as  the  Thunder  uses  when  shoot- 
ing, and  struck  the  tree  as  lightning  would,  thereby  splitting  it, 
and  releasing  himself.     He  then  gathered  up  some  dry  wood  and 


4-0  Traditions  of  the  Thompson  River  Indians,  * 

carried  it  to  the  village.  He  threw  it  into  the  Cannibal's  under- 
ground lodge,  almost  filling  it. 

The  Cannibal  then  said  to  Kua'lum,  "Take  my  son-in-law  to  spear 
salmon  103  to-morrow."  They  went  to  the  river.  The  lad  was  about 
to  spear  a  salmon,  but  the  man  said,  "  That  is  not  a  salmon.  Don't 
spear  it !  "  In  a  little  while  a  fish  came  along  with  a  man's  head  and 
hair,104  and  Kua'lum  said,  "Spear  that.  It  is  a  salmon."  The  lad 
did  so,  and  was  carried,  spear  and  all,  into  the  water,  where  he  disap- 
peared. Now  Kua'lum  went  home  satisfied  that  the  lad  was  dead. 
But  shortly  afterwards  he  reappeared,  carrying  the  monster,  and 
threw  it,  much  to  the  terror  of  the  others,  into  the  underground 
lodge.105 

Next  morning  the  Coyote  and  the  Cannibal  had  a  trial  of  their 
respective  powers.  They  had  four  trials,  —  one  of  fire,  one  of  water, 
one  of  wind,  and  one  of  ice  and  cold.  The  Coyote  sang,  and  the  fire 
leaped  up  so  that  it  caught  the  roof  of  the  house ;  but  the  Cannibal 
lay  down  on  his  back,  and  the  fire  went  out.  The  Cannibal  also 
tried  fire,  but  the  Coyote  put  it  out.  The  Coyote  then  changed  his 
song,  and  tried  water;  but  their  powers  over  the  water  were  also 
equal.  Then  they  tried  wind,  but  with  the  same  result.  At  last  the 
Coyote  changed  his  song  and  brought  cold  and  ice.  The  Cannibal 
and  Kua'lum  could  not  meet  this.  They,  their  daughter,  and  all  the 
people  of  the  village,  were  frozen  to  death  ;  moreover,  all  the  houses 
and  the  village  site  became  covered  with  ice.  The  Coyote  and  his 
son  then  departed  for  home,  having  thus  taken  their  revenge.106 

8.     THE   COYOTE   AND    HIS    GUESTS. 

[  N  kamtcf  nEmux.  ] 

The  Black  Bear  invited 107  the  Coyote  to  her  underground  lodge. 
He  went  the  next  morning,  and  on  arriving  was  kindly  treated  by 
the  Bear.  She  gave  him  berries  and  other  food  to  eat,  which  was 
very  acceptable  to*  him,  as  he  was  almost  famishing.  Before  long 
the  Black  Bear  put  more  wood  on  the  fire,  and  placed  a  dish 108  down 
by  the  side  of  the  fire.  Then  she  held  her  hands,  fingers  turned 
downward,  in  front  of  the  blaze.  Before  long  melted  fat  commenced 
to  drip  from  her  finger-tips  into  the  dish  below,  which  in  a  short 
time  became  quite  full.  She  took  the  dish  and  placed  it  in  front  of 
the  Coyote,  asking  him  to  partake  of  the  fat,  which  he  did,  eating  as 
much  as  he  was  able.  After  finishing  his  repast,  the  Coyote  said 
that  he  would  now  go  home.  At  the  same  time  he  invited  the  Black 
Bear  to  his  house  on  the  morrow,  when  he  said  he  would  return  her 
dish,  which  in  the  mean  time  he  would  borrow  so  as  to  take  home 
the  rest  of  the  fat  for  his  wife.     In  due  course  the  Black  Bear 


Traditions  of  the  Thompson  River  Indians.  41 

arrived  at  the  Coyote's  house,  where  she  was  treated  to  some  offal 
which  the  Coyote  had  found,  but  which  he  told  her  was  fresh,  as  he 
had  been  out  hunting  and  had  just  brought  it  in.  After  a  while  the 
Coyote  told  his  wife  to  stir  the  fire,  because  he  wanted  to  get  some 
fat  to  give  to  his  guest.  He  then  set  the  dish  down  close  to  the  fire, 
and  holding  up  his  paws  in  front  of  the  blaze,  exactly  as  the  Black 
Bear  had  done,  he  awaited  results.  As  there  was  no  sign  of  any  fat 
coming,  he  placed  his  paws  still  nearer  to  the  flame,  and  held  them 
there  until  they  commenced  to  shrivel  and  curl  up  with  the  heat, 
and  still  there  were  no  signs  of  any  grease  dripping  down.  His 
paws  had  now  almost  shrunk  up  109  into  a  ball.  He  was  unable  to 
endure  the  pain  any  longer,  withdrew  his  hands  from  the  fire,  and 
ran  around  the  house,  howling  with  pain.  The  Black  Bear  then  said 
to  him,  "  What  a  fool  you  are !  Poor  fellow !  Watch  me  how  I 
do  it."  She  then  held  up  her  paws  in  front  of  the  fire,  as  she  had 
done  on  the  previous  day,  and  before  long  the  dish  was  full  of  grease. 
She  then  made  the  Coyote  a  present  of  the  grease,  and  told  him 
never  to  try  and  do  what  was  beyond  his  power. 

Some  time  afterwards  the  Coyote  felt  hungry  and  thought  he  would 
pay  a  visit  to  Tsala's,110  who  lived  in  an  underground  lodge  some  little 
distance  away.  Upon  entering,  Tsala's  treated  him  kindly,  telling 
him  that  he  would  go  and  get  some  fresh  fish  for  him  to  eat.  He 
went  outside,  took  a  withe  from  some  neighboring  bushes,  and  went 
down  to  the  river,  where  he  made  a  small  hole  in  the  ice,  and  com- 
menced to  dive  for  fish.  The  Coyote,  meanwhile,  watched  all  his 
movements  from  the  top  of  the  ladder.  Before  long,  Tsala's  had 
caught  a  goodly  number  of  fish,  which  he  strung  on  the  withe,  and, 
returning  home,  cooked  some  of  them  for  the  Coyote,  who  soon  ate 
his  fill.  On  leaving,  the  Coyote  invited  Tsala's  to  visit  him  at  his 
house  on  the  morrow.  Accordingly,  the  next  day,  Tsala's  repaired 
to  the  Coyote's  house,  where  he  was  offered  old  meat ;  but,  unlike 
the  Black  Bear,  he  was  not  fond  of  such  food.  Therefore  the  Coyote 
proposed  to  go  and  get  some  fresh  fish  for  him.  The  Coyote  left  the 
house,  took  a  withe,  and  after  making  a  hole  in  the  ice  put  his  head 
down  the  hole  in  order  to  look  for  the  fish  before  diving.  But  in 
trying  to  get  his  head  out  again  he  found  that  he  could  not.  Won- 
dering at  his  long  absence,  Tsala's  went  to  look  for  his  friend,  and 
found  him  with  his  head  stuck  down  in  the  ice-hole.  He  pulled  him 
out,  more  dead  than  alive,  and,  addressing  him,  said,  "  Poor  fellow ! 
Why  should  you  make  yourself  worse  off  than  you  already  are  ? 
You  are  very  foolish  to  try  to  do  things  that  are  beyond  your  powers. 
Now  look  at  me  !  "  Tsala's  then  put  his  head  down  in  the  hole  and 
soon  commenced  to'  toss  plenty  of  fish  out  on  the  ice.  He  made 
a  present  of  them  to  the  Coyote,  and  went  home,  leaving  the  Coyote 
in  anything  but  a  pleasant  mood. 


42  Traditions  of  the  Thompson  River  Indians. 

Some  time  afterwards  the  Coyote  went  to  the  mountains  to  watch 
the  Magpie  m  and  learn  his  methods  of  hunting.  The  latter  had  set  a 
net-snare  112  close  by  his  underground  lodge.  He  went  up  the  moun- 
tains, singled  out  a  large  buck  deer,  which  he  teased,  and  called 
names,  such  as  "big  posterior,"  " hairy  posterior,"  "short-tail." 
The  buck  at  last  grew  angry  and  charged  the  Magpie,  who  ran 
away.  He  just  kept  a  little  ahead  of  the  buck,  so  as  to  encourage 
him,  and  led  him  right  into  the  snare,  in  which  his  antlers  stuck 
fast,  whilst  the  Magpie  jumped 113  over  it,  and,  turning  round,  stabbed 
the  entangled  buck  to  death.  The  Coyote  made  up  his  mind  that  he 
would  do  as  the  Magpie  had  done.  So  he  placed  a  net-snare  close 
by  his  house,  and,  going  up  the  mountains,  soon  fell  in  with  a  buck 
deer,  whom  he  commenced  to  belittle  and  slander,  calling  him  all 
kinds  of  nasty  names,  just  as  the  Magpie  had  done.  The  buck  grew 
angry,  charged  the  Coyote,  who  made  for  home,  where  his  snare 
was,  with  the  buck  close  after  him.  On  reaching  the  net,  the  Coyote 
tried  to  jump  over114  it,  but  failed  to  do  so.  He  fell  into  the  net 
and  became  entangled  in  it.  Then  the  buck  began  to  prod  him 
with  his  antlers,  and  would  have  killed  him  if  the  people  had  not 
run  out  and  prevented  it  by  killing  the  buck.115 

II.   QOA'QLQAL.116 

[Nkamtci'nEmux.] 

The  Qoa/qLqaL  were  three  brothers117  who  came  up  from  the 
country  of  the  S'a'tcinko 118  at  the  mouth  of  the  Fraser  River  (prob- 
ably they  came  from  even  a  greater  distance,119  but  they  are  known 
at  all  events  to  have  followed  up  Fraser  River  from  its  mouth),  and 
entered  the  NLak'a'pamux  country  from  below.  The  youngest 
brother  was  the  most  gifted  in  magic.  He  was  stout,  and  short  of 
stature.  They  did  many  wonderful  things  along  Fraser  River  and 
throughout  the  Uta'mqt  country,  changing  people  into  fishes  and 
also  into  stones.  They  also  left  their  footprints  and  other  signs  in 
many  places  where  they  travelled,  and  it  is  said  created  all  the 
water-springs  over  the  country.  A  short  distance  below  Lytton 
they  met  Kokwe'la,120  whom  they  tried  to  overcome  with  their 
magic,  thinking  that  they  could  easily  get  the  best  of  him,  and  have 
some  fun  at  his  expense ;  but  he  defeated  them  in  everything. 
After  this  meeting  they  followed  up  the  Thompson  River,  where 
they  found  the  country  inhabited  by  the  Coyote  people.  Then  they 
came  to  a  place  named  Zixazix.121  There  they  met  Tcu'i'sqa/lEmux, 
a  man  gifted  with  magic,  who  lived  with  his  wife 122  in  an  under- 
ground lodge.  He  lived  by  eating  people  and  by  fishing.  When 
they  saw  TcuTsqa'lEmux  spearing  salmon  from  the  bank  of  the 


Traditions  of  the  Thompson  River  Indians.  43 

river,  the  youngest  brother  said,  "  I  will  turn  myself  into  a  salmon, 
and  carry  away  his  spear-head."  He  jumped  into  the  water,  and 
came  up  in  the  shape  of  a  large  salmon  close  to  where  the  man  was 
standing.  He  speared  him,  and  the  salmon  escaped  with  the  spear- 
head. Tcu'i'sqa'lEmux  was  very  sorry,  because  it  was  his  only 
spear-head.  He  went  home,  and  lay  down  without  saying  a  word. 
The  three  brothers  then  went  to  his  house.  Tcu'i'sqa/lEmux's  wife, 
upon  seeing  them,  said,  "  Do  not  come  here  !  My  husband  eats  men." 
But  they  paid  no  heed,  and  went  closer.  One  of  them  showed  her 
the  spear-head,  and  said,  "We  found  this."  The  woman  said, 
"That  is  my  husband's  spear-head.  He  will  be  glad  to  get  it."  They 
delivered  it  to  him  and  sat  down.  Tcu'i'sqa/lEmux  told  his  wife  to 
cook  a  meal 123  for  them  in  her  basket.124  She  did  so,  and  when 
ready  set  before  them  a  very  small  basket  full  of  food,  giving  them 
very  large  spoons  made  of  mountain  stag's  horn  to  sup  with.  They 
said  to  her,  "  Why  do  you  give  us  such  a  small  amount  ?  We  can 
take  that  at  one  spoonful."  But  her  husband  said  they  could  not 
finish  it.  They  laughed  at  them,  and  commenced  to  sup,  but  were 
soon  satisfied,  and  the  food  was  apparently  undiminished.  Tcu'i'sqa'- 
lEmux  then  sat  down,  and  took  it  all  in  one  spoonful.  They  were 
angry  at  this,  and  went  away.  Shortly  after  this  Tcu'i'sqa'lEmux 
went  to  the  bank  of  the  river  to  spear  fish.  When  they  saw  him, 
they  kicked  down  a  mountain  on  him,  causing  the  present  mud-slide 
or  slipping  mountain  at  this  place  ;  but  when  the  dust  cleared  away, 
he  was  still  standing  there.  This  they  did  four  times  with  like 
result.125  Then  they  took  revenge  by  turning  into  stone  his  house 
and  basket,126  which  are  to  be  seen  there  at  the  present  day. 

The  Qoa'qLqaL  travelled  on,  and  a  little  above  Zixazix  they  saw  a 
Coyote  family  carrying  dried  fish  to  put  into  their  cellar.  "These 
they  turned  into  stone.  Moreover,  the  pile  of  dried  salmon,  the 
children  standing  around  it,  and  the  cellar  close  by,  may  all  be  seen 
there  at  the  present  day.127 

Now  they  reached  a  small  island  in  Thompson  River,  situated 
immediately  underneath  Ca'nExanEnEmax 128  Mountain,  camped 
there  for  the  night,  and  lighted  a  fire.  Here  an  altercation  ensued 
between  them,  the  two  elder  men  making  fun  of  the  youngest,  and 
making  light  of  his  powers  of  magic.  When  he  was  asleep,  they 
took  his  beaver-skin  headband,  and  threw  it  into  the  fire  with  the 
intention  of  burning  it.  But  the  fire  did  not  touch  it.  When  the 
youngest  brother  awoke  in  the  morning,  he  found  his  headband  in 
the  fire,  and  accordingly  was  very  wroth  with  his  brothers.  He  told 
them  that  he  would  now  show  them  the  extent  of  his  powers  by 
drowning  them.  Then  he  pulled  the  headband  out  of  the  fire,  and 
immediately  the  water  in  the  river  began  to  rise,  causing  the  other 


44  Traditions  of  the  Thompson  River  Indians, 

two  brothers  to  flee  for  refuge  to  the  mountain  Ca'nExanEnEmax, 
which  they  began  to  climb,  trying  to  escape  the  fast  rising  water. 
They  reached  the  top,  looked  about,  and  saw  that  the  water,  still 
rapidly  rising,  was  surrounding  the  mountain.  Now  it  had  almost 
reached  them,  whilst  away  below  they  could  see  their  younger 
brother  sitting  by  the  camp-fire,  the  waters  standing  back  from  him 
on  every  side,  and  the  smoke  ascending  from  the  fire,  and  emerging 
from  the  top  of  the  opening,  as  if  it  were  coming  out  of  a  deep  hole. 
Soon  the  water  overflowed  the  top  of  the  mountain,  and  the  two 
men  took  refuge  in  a  tall  poplar-tree 129  which  grew  close  by.  They 
began  to  cry  on  their  younger  brother  to  have  mercy  on  them, 
telling  him  that  they  were  now  well  aware  of  his  superiority  in 
magic.  The  young  man  then  put  his  beaver-skin  headband  on  his 
head,  and  immediately  the  water  began  to  recede,  so  that  it  soon 
recovered  its  normal  level.  After  this  the  three  were  good  friends, 
and  went  on  their  way  as  before.  They  continued  their  journey, 
and  on  the  next  morning,  they  saw  a  Coyote  who  was  sweat-bathing. 
They  turned  his  sweat-house  into  stone.130  A  little  farther  on,  they 
met  a  Coyote  and  his  wife,  cooking  food 131  in  their  basket  or  kettle. 
They  turned  into  stone  the  basket,  and  the  stones  used  for  heating 
the  water,  and  also  tried  to  metamorphose  the  Coyote  and  his  wife, 
but  were  not  able  to  do  so,  owing  to  the  too  powerful  magic  of 
these  people.  Eventually  they  were  compelled  to  take  flight.  They 
managed,  however,  to  turn  parts  of  the  body  of  both  the  Coyote 
and  his  wife132  into  stone,  which  may  be  seen  at  the  present  day, 
with  the  basket  at  a  little  distance.  They  took  revenge  on  the 
Coyote  for  making  them  flee  by  breaking  down  his  weir,  which 
extended  across  the  river  at  Tsale'qamux,133  a  little  distance  up- 
stream. The  remains  of  the  weir  is  what  forms  the  bar  across  the 
river  and  the  rapid  at  that  place  at  the  present  day. 

Once 134  when  the  Coyote  was  away  from  home,  the  Qoa'qLqaL 
passed  by  his  house,  and,  finding  his  wife  there  alone,  they  threw 
her  into  the  fire  of  the  lodge,  where  she  was  consumed.  When  the 
Coyote  came  home  again,  he  missed  her,  and  looked  for  her.  He 
was  unable  to  find  her,  and  said,  "  Where  are  you,  wife  ?  "  And  she 
answered  from  the  centre  of  the  fire,  "Take  me  away  from  here. 
I  am  almost  finished."  Then  the  Coyote  knew  what  had  befallen 
his  wife.  He  became  very  angry  and  said,  "  I  will  not  help  you  ! " 
Afterwards  he  was  very  sorry  because  he  had  no  wife,  for  he  felt 
very  lonely.  Therefore  the  Qoa'qLqaL  transformed  the  birch  and 
the  alder  trees  into  women,  and  sent  them  to  the  Coyote  to  become 
his  wives. 

It  is  not  known  how  far  the  Qoa'qLqaL  went,  or  the  exact  route135 
they  pursued  through  the  country ;  but  it  is  known  that  they  pene- 


Traditions  of  the  Thompson  River  Indians.  45 

trated  a  long  distance  into  the  Thompson  country,  and  also  travelled 
through  the  Buonaparte,  Similkameen,  and  Nicola  valleys.  In  the 
upper  part  of  Nicola  they  turned  the  Coyote's  underground  lodge 
into  stone,136  and  also  a  party  of  men  who  were  going  out  hunting. 
These  may  still  be  seen  standing  in  Indian  file  in  the  same  position 
as  when  transformed.  It  is  said  that  they  turned  an  elk137  which 
was  lying  down,  and  a  pack  of  fir  branches,138  into  stone  on  the 
upper  Similkameen  River,  and  also  some  children  who  were  tobog- 
ganing down  a  mountain  side.139  When  they  had  travelled  over  most 
of  the  country  to  the  south,  they  returned,  and  went  up  the  Buona- 
parte River  and  Hat  Creek,  intending  to  reach  Fraser  River. 

Not  far  from  the  mouth  of  Hat  Creek  they  had  a  trial  of  strength. 
There  was  a  very  large  rock  on  the  ground  at  that  place,  which  in  a 
manner  barred  their  progress.  They  proposed  to  lift  it  on  their 
heads,140  and  place  it  some  distance  to  the  side.  The  two  elder 
brothers  tried  it,  but  failed.  The  youngest  one  then  lifted  it,  but  in 
doing  so  the  stone  slipped  down  over  the  upper  part  of  his  head. 
After  putting  the  stone  where  he  wanted  it,  he  withdrew,  leaving  a 
large  impression  of  his  head  and  of  the  bridge  of  his  nose,  which 
may  be  seen  at  the  present  day.  Shortly  afterwards  they  came  to 
the  lake  called  Tcexpa'tkwEtn,141  close  to  the  shores  of  which  were 
situated  the  houses  of  the  Eagle  and  the  Skunk,  who  lived  by  kill- 
ing and  devouring  people.  The  bones  of  their  victims  were  in  large 
heaps  close  to  their  houses,  and  the  rocks  in  many  places  were  col- 
ored with  the  blood  of  those  whom  they  had  slaughtered.  The  lake 
itself  was  of  four  colors,  white,  red,  green,  and  blue.  These  were 
caused  by  the  discharge  of  the  Skunk's  obnoxious  fluid  across  the 
lake  when  killing  his  victims.  These  cannibals  the  brothers  meta- 
morphosed into  the  common  Eagle  and  the  Skunk.142 

They  continued  their  journey  towards  Fraser  River ;  but  when 
going  over  a  mountain  above  S'qwa'ilox,143  and  about  to  cross  a 
large  open  prairie,  they  saw  a  young  girl,  who  had  retired  from  the 
village  to  undergo  the  customary  training.  She  approached  them 
dancing  and  singing.  They  stopped  to  watch  her,  and  forthwith 
by  the  magic  influence  of  the  girl  they  were  all  transformed  into 
stone.     They  may  be  seen  standing  there  at  the  present  day.144 

III.     STORY   OF   KOKWE'LA;   OR,   KOKWE'LA'S   SKO'ZAS.145 
[Nkamtri'nEmux.] 

A  maiden  who  lived  in  the  Shuswap  country  refused  all  offers  of 
marriage,  telling  her  numerous  suitors  that  none  of  them  were  good 
enough  for  her.  Thus  she  remained  unmarried,  whilst  all  the  young 
girls  of  her  own  age  soon  found  husbands.     Afterwards,  when  she 


46  Traditions  of  the  Thompson  River  Indians. 

became  anxious  to  get  married,  no  one  would  have  her,  the  young 
men  treating  her  in  the  same  way  that  she  had  treated  them. 
Therefore  she  married  the  root  Kokwe'la,146  and  soon  afterwards 
was  delivered  of  a  son.  The  boy,  who  did  not  know  who  his  father 
was,  soon  grew  up,  and  used  to  play  with  the  other  boys  of  the 
place.  One  day  he  treated  some  of  his  playmates  roughly,  and  in 
consequence  they  grew  angry  with  him,  calling  him  names,  and 
styling  him  "  bastard,"  saying  that  he  was  the  offspring  of  the  Kok- 
we'la. The  boy  felt  ashamed  at  this  treatment.  He  went  home 
and  told  his  mother  all  about  it.  He  asked  her  if  it  were  true 
that  he  was  the  son  of  the  Kokwe'la.  She  answered  him,  saying, 
"Yes,  the  Kokwe'la  was  your  father."  On  this  he  became  very  much 
ashamed,  and  immediately  retired  to  the  mountains.  He  began  to 
train,  and  tried  to  acquire  magical  powers.  He  stayed  for  a  long 
time,  and  eventually  developed  into  a  man  gifted  in  the  highest  de- 
gree with  magical  powers.  On  his  return,  he  began  to  travel  over 
the  country,  transforming  bad  people,  and  others  who  offended  him, 
and  curtailing  the  powers  of  those  who  did  injury  to  their  neighbors. 
Departing  from  the  Shuswap  country  east  of  Kamloops,  he  fol- 
lowed down  Thompson  River  to  its  mouth  at  Lytton,  where,  a  short 
distance  below  that  point,  at  a  place  called  Kapoztcu't,  he  met  the 
Qoa'qLqaL,  who  were  on  their  way  up  the  river.  When  they  met 
they  tried  their  magical  powers  on  one  another,  and  had  many  trials 
of  strength  and  "  mystery/'  to  see  who  was  the  strongest.  Kokwe'la 
easily  vanquished  them,  but  they  could  not  defeat  him  at  any  trial. 
They  camped  there  together  one  night,  and  the  place  where  they  lay 
may  still  be  recognized  by  the  marks  made  by  their  bodies.  On  the 
morrow  they  separated,  the  Qoa'qLqaL  going  up  Thompson  River, 
whilst  Kokwe'la  continued  his  travels  down  Fraser  River.  Upon 
reaching  NLaqLa'qEtEn,147  he  turned  around  and  came  back  again  up 
the  Fraser,  which  river,  it  is  said,  he  followed  to  its  headwaters, 
coming  back  again  either  by  way  of  North  Thompson  River  or  Co- 
lumbia River.  Nobody  knows  what  became  of  him.  The  Kokwe'la 
root  grew  up  wherever  he  went.  He  did  not  travel  through  the 
Uta'mqt  country,  therefore  the  Kokwe'la  root  does  not  grow  there.148 

IV.    STORY  OF  THE  BUSH-TAILED  RAT. 

[Nkamtci'nEmux.  ] 

The  Bush-tailed  Rat  was  a  man  who  lived  in  a  cave  in  the  rocks. 
He  was  always  abundantly  supplied  with  provisions.  The  door  of 
his  house  used  to  open  and  shut  at  his  command,  without  his  having 
to  touch  it ;  for  he  merely  used  to  say,  "  Wikaiu'  tclLX  !  "  and  imme- 
diately the  door  swung  open,  and  "  Misaiu'  tclLX !"  149  and  it  shut  at 


Traditions  of  the  Thompson  River  Indians.  47 

once.  Many  people  used  to  visit  him,  and  these  were  always  fairly 
well  received ;  but  occasionally  he  acted  stingily,  and  did  not  offer 
them  any  food.  At  such  times  he  used  to  say,  "The  times  are 
hard.  I  have  not  been  able  to  gather  any  food  lately.  I  am  sorry 
that  I  cannot  offer  you  anything  to  eat."  Not  far  from  the  Bush- 
tailed  Rat's  house  there  dwelt  a  large  number  of  Indians  in  under- 
ground lodges  ;  and  as  might  be  expected,  these  people  had  many 
cellars  or  caches  in  close  proximity  to  their  dwellings,  in  which  they 
kept  their  dried  fish  and  other  provisions. 

One  day  a  man  from  the  village  went  to  pay  a  visit  to  the  Bush- 
tailed  Rat,  for  he  suspected  that  the  latter  had  stolen  some  of  the 
provisions  out  of  his  cellar.  The  Rat  saw  him  coming,  and  when  the 
man  approached  the  door,  he  told  it  to  open,  and  ordered  it  to  shut 
again  as  soon  as  the  visitor  had  entered.  After  having  placed  some 
food  before  the  man,  the  latter  addressed  the  Rat,  saying,  "  What  a 
large  quantity  of  provisions  you  have !  How  do  you  manage  to 
accumulate  so  much  ?  We  never  see  you  or  your  wife  gathering 
fruit,  digging  roots,  hunting,  or  trapping."  The  Rat  answered,  "  My 
friend,  the  store  of  provisions  I  have  is  small,  and  as  I  am  not  able  to 
do  much  work,  what  little  food  I  have  to  eat  is  kindly  given  to  me  by 
my  younger  brother  the  Long-Tailed  Mouse,  who  is  thus  the  means 
of  keeping  me  alive."  The  man  answered,  "  That  is  strange  !  We 
all  know  your  younger  brother  is  small  and  weak  :  so  it  does  not  seem 
likely  that  he  should  be  able  to  gather  such  large  stores  of  provi- 
sions as  we  see  in  your  house."  The  Rat  then  reiterated  his  former 
statement.  Before  long  the  man  said,  "  Well,  my  friend,  I  will  now 
go  home."  The  Rat  commanded  the  door  to  open,  and  the  man 
went  out.  As  soon  as  he  departed,  the  door  shut  again.  On  reach- 
ing his  lodge  the  man  said  to  his  wife,  "  I  think  the  Bush-tailed  Rat 
steals  food  from  our  cellars.  Keep  a  watch  to-night  and  see  if  he 
comes."  The  woman  went  and  opened  15°  the  door  of  their  cellar, 
and  leaving  it  open,  went  inside  and  hid  in  a  corner.151  Shortly 
after  dark  the  Bush-tailed  Rat  arrived,  and,  entering  the  cellar, 
began  to  help  himself  to  the  provisions,  which  he  gathered  in  a  pile 
outside  the  door.  He  then  went  home  and  told  his  wife  152  that  he 
found  the  door  of  one  of  the  cellars  open,  and  had  taken  out  so 
much  provisions  that  it  would  need  their  combined  strength  to  carry 
them  home.  Consequently  his  wife  accompanied  him  to  the  place 
and  helped  him  to  carry  home  his  stolen  goods.  After  their  depar- 
ture, the  woman  went  in  and  told  her  husband,  who  in  his  turn  in- 
formed all  the  people. 

The  next  day  all  the  people  of  the  village  repaired  in  a  body  to  the 
house  of  the  Bush-tailed  Rat,  who,  seeing  them  coming,  ordered 
the  door  to  stand  open.     After  they  had  all  arrived  and  entered,  the 


48  Traditions  of  the  Thompson  River  Indians, 

Rat  ordered  the  door  to  shut.  The  leader  of  the  party  then  de- 
manded of  the  Rat  to  explain  where  he  obtained  his  abundant 
supply  of  provisions,  and  the  Rat  answered,  "  I  have  no  provisions, 
and  am  sorry  I  cannot  offer  you  anything  to  eat.  If  it  were  not 
for  my  younger  brother  the  Long-tailed  Mouse,  who  gives  me  food, 
I  should  be  reduced  to  starvation."  The  man  answered,  "Why  do 
you  lie  thus  ?  "  He  grew  angry  and  attacked  the  Rat  with  a  spear. 
To  avoid  the  man's  savage  thrusts,  the  Rat  ran  up  and  down  the 
walls  of  the  house,  and  along  the  roof,  whilst  his  wife  hid  in  a 
corner.  Being  sorely  wounded,  and  hard  pressed  by  the  people,  the 
Rat  called  to  the  door  to  open.  He  jumped  outside  and  ordered 
the  door  to  close  again.  Thus  the  people  were  all  imprisoned  in  the 
cave.  The  Rat  caused  the  roof  and  the  walls  of  the  house  to  fall 
in,  and  thus  all  the  people  were  killed.  The  Bush-tailed  Rat  then 
left  that  part  of  the  country,  and  took  up  his  abode  in  another  place, 
where  he  lived  in  a  cave  in  the  rocks,  and  killed  all  the  people  who 
went  to  visit  him.  He  made  the  door  of  his  house  close  on  them, 
thereby  crushing  them  to  death.  Eventually  a  man  153  went  to  the 
Rat's  house,  and  placed  a  spear-head154  horizontally  across  the 
entrance.  The  Rat  called  to  the  door  to  shut ;  but  it  could  not 
do  so,  owing  to  this  obstruction.  The  man  then  changed  the  Bush- 
tailed  Rat  into  the  animal  known  by  that  name  at  the  present  day, 
and  cursed  him,  saying,  "  You  will  now  be  an  ordinary  bush-tailed 
rat,  and  you  will  be  dependent  for  your  livelihood  on  the  refuse 
that  you  may  steal  from  people's  cellars.  Your  house  hereafter  will 
be  only  an  ordinary  hole  between  rocks,  and  the  entrance  will  no 
longer  open  or  shut  at  your  command.  You  will  also  be  glad  to 
take  refuge  in  the  deserted  habitations  of  people."  155 

V.     THE   OLD    MAN.156 
[Cawa'xamux  and  Nkamtci'nEmux.] 
I.     THE    OLD    MAN    AND    THE    COYOTE. 

Having  finished  his  work  on  earth,  and  having  put  all  things  to 
rights,  the  time  came  that  the  Coyote  should  meet  the  Old  Man. 
He  was  travelling  eastward  through  the  country  somewhere  to  the 
southeast  of  the  Columbia,  when  he  met  the  Old  Man,  but  did  not 
know  that  he  was  the  "  Great  Chief  "  or  "  Mystery,"  because  he  did 
not  appear  to  be  different  from  any  other  old  man.  The  Coyote 
thought,  "  This  old  man  does  not  know  who  I  am.  I  will  astonish 
him.  He  knows  nothing  of  my  great  powers,  and  of  the  wonders  I 
have  performed."  After  saluting  each  other,  the  Old  Man  derided 
the  Coyote  as  a  person  possessed  of  small  powers ;  consequently  the 
latter  felt  annoyed,  and  began  to  boast  of  the  many  wonders  he  had 


Traditions  of  the  Thompson  River  Indians.  49 

performed.  The  Old  Man  then  said,  "  If  you  have  performed  all 
those  feats,  you  must  indeed  be  the  Coyote,  of  whom  all  the  people 
speak,  for  he  alone  can  do  such  things."  The  Coyote  said,  "  Yes, 
I  am  he.  Why  do  you  doubt  my  powers  ? "  Whereupon  the  Old 
Man  answered,  "  If  you  are  he,  and  so  powerful  as  you  say,  remove 
that  river,  and  make  it  run  yonder."  This  the  Coyote  did.  Then 
the  Old  Man  said,  "Bring  it  back;"  and  the  Coyote  did  so.  The 
Old  Man  then  said,  "  Place  that  high  mountain  on  the  plain."  The 
Coyote  did  so,  and  the  Old  Man  then  said,  "Replace  it  where  it 
was ; "  but  this  the  Coyote  could  not  do,  because  the  Old  Man, 
being  the  greater  in  magic  of  the  two,  willed  otherwise.  The  Old 
Man  then  asked  the  Coyote  why  he  could  not  replace  it,  and  the 
latter  answered,  "  I  don't  know.  I  suppose  because  you  are  greater 
than  I  in  magic,  and  therefore  make  my  efforts  fruitless."  The 
Old  Man  then  made  the  mountain  go  back  to  its  place.  Then,  to 
test  the  Old  Man's  power,  the  Coyote  said,  "  Remove  that  river." 
The  Old  Man  did  so.  The  Coyote  then  told  him  to  remove  a 
mountain,  and  he  did  so,  returning  each  of  them  to  its  original 
position.  The  Coyote  then  said,  "  You  must  be  the  Old  Man,  or 
the  Great  Chief.  I  was  looking  for  you."  The  Old  Man  answered : 
"  I  am  the  Great  Chief.  Now  you  have  been  a  long  time  on  earth  ; 
and  since  the  world,  mostly  through  your  instrumentality,  has  been 
put  to  rights,  you  have  nothing  more  to  do.  Soon  I  am  going  to 
leave  the  earth.  You  will  not  return  again  until  I  myself  do  so. 
You  shall  then  accompany  me,  and  we  will  change  things  in  the 
world,  and  bring  back  the  dead  to  the  land  of  the  living."  The 
Old  Man  then  made  a  large  house  out  of  ice  in  a  far-away  part  of 
the  world,  and  put  the  Coyote  therein  to  await  his  coming.  He 
placed  inside  the  house  a  large  log,  which  should  burn  forever,  and 
be  a  fire  for  the  Coyote.  No  one  knows  where  the  Coyote's  house 
is.167  He  will  come  again  at  some  future  time,  and  will  bring  back 
the  Indian  dead  from  the  land  of  shades. 


2.     THE    OLD    MAN    AND   THE   LAD. 
[Cawa'xamux.] 

Shortly  after  the  Old  Man's  meeting  with  the  Coyote,  he  encoun- 
tered a  lad  who  was  gifted  in  magic.  When  they  met,  each  tested 
the  other's  magical  powers.  Eventually  the  Old  Man  pointed  out 
to  the  lad  a  house  in  the  distance,  saying,  "  That  is  my  house.  I 
want  you  to  go  to  it,  and  take  possession  of  it,  but  you  must  go  in 
seven  steps."  The  lad  made  three  attempts  to  get  there,  and  failed ; 
but  on  the  fourth  attempt  he  accomplished  the  feat,  and  reached  the 
house,  which  he  entered,  finding  plenty  of  food  and  everything  he 


50  Traditions  of  the  Thompson  River  Indians. 

could  desire.  He  saw  the  Old  Man  coming  towards  the  house,  and 
thought,  "  I  will  cook  a  meal  for  the  Old  Man."  The  lad  did  not 
know  who  the  latter  was.  Before  long  the  Old  Man  arrived,  and 
partook  of  the  meal  that  the  lad  had  cooked,  saying  in  the  mean 
time,  "  I  intend  to  go  on  a  long  journey,  and  wish  you  to  keep 
possession,  and  stay  in  my  house  until  I  come  back."  After  eating, 
they  walked  abroad  until  they  reached  a  small  and  very  deep  lake. 
Here  the  Old  Man  said  to  the  lad,  "  We  will  try  our  powers  by 
seeing  who  can  stay  the  longest  at  the  bottom  of  the  lake."  Accord- 
ingly they  dived,  and  immediately  the  lake  became  violently  agi- 
tated, and  rose  in  such  great  and  high  waves,  that  the  troughs  of 
the  bilges  reached  the  bottom  of  the  deep  lake.  The  Old  Man  then 
rose  on  the  top  of  one  of  these  waves  which  reached  to  the  sky,  and 
entered  the  upper  world.158  The  lad  was  surprised  at  the  agitated 
state  of  the  lake,  and  immediately  went  ashore.  Then  the  waters 
became  calm  again.  He  thought,  "  The  Old  Man  must  have  been 
drowned  in  the  lake,  and  hence  its  great  waves."  So  he  was  sorrow- 
ful at  the  supposed  death  of  his  friend,  and  went  away,  no  one  knows 
where.  The  Old  Man  will  come  back  some  day  with  the  Coyote, 
and  will  then  help  the  Indians.  He  will  appear  amongst  clouds  of 
tobacco  smoke.159 

3.     STORY    OF    THE    SWAN. 

[NkamtcI'nEmux.] 

Long  ago  the  Swan  was  a  great  chief.  He  was  a  good  man,  and 
used  to  be  a  chief  at  the  dances.  He  was  wont  to  sit  by  while  the 
people  danced,  exhorting  and  encouraging  them,  and  also  prayed, 
and  made  speeches.  When  the  Old  Man  turned  the  bad  people 
into  animals  and  birds,  and  led  the  good  people  away,  settling  them 
over  the  country,  the  Swan  accompanied  him.  After  the  Old  Man 
had  finished  his  work,  the  Swan  went  home  with  him,  thus  being 
the  only  man  that  ever  reached  or  entered  into  the  Old  Man's 
abode.  Here  he  stayed  for  a  long  time,  but  at  last  got  tired,  and 
wished  to  go  back  again  to  his  own  country.  The  Old  Man  invited 
him  to  stay  there  always,  but  he  answered  that  he  had  left  his  child 
in  his  own  country,  and  wished  very  much  to  go  back  and  see  it. 
Therefore  the  Old  Man  allowed  him  to  depart ;  but  before  leav- 
ing he  turned  his  skin  pure  white  as  a  mark  of  his  favor,  and  to 
let  people  know  that  the  Swan  was  no  ordinary  person,  but  was  a 
man  who  had  found  favor  in  his  eyes.  That  is  the  reason  that  the 
swan  is  all  white  at  the  present  day.  He  returned  to  his  country, 
where  he  found  the  child,  and  never  went  back  to  the  Old  Man's 
abode. 


Traditions  of  the  Thompson  River  Indians.  5 1 

3a.  Another  tale  tells  the  origin  of  the  swan  as  follows  :  Whilst 
separating  the  good  people  from  the  evil,  the  Old  Man  had  difficulty 
in  deciding  the  case  of  one  man,  whether  he  was  good  or  bad,  but  at 
last  came  to  the  conclusion  that  he  would  put  him  amongst  those 
who  were  to  remain  people,  and  whom  he  was  leading  forth.  Now, 
this  man's  wife  had  already  been  turned  into  a  bird,  and  he  was  loath 
to  leave  her.  Therefore  he  looked  back  and  said,  "May  not  my 
wife  come  with  me  ? "  whereupon  the  Old  Man  got  angry,  because 
he  had  issued  strict  injunctions  to  the  people  who  remained  not  to 
look  back  towards  the  scene  of  the  transformation,  under  the  pen- 
alty of  his  displeasure.  Therefore  he  changed  this  man  into  a 
swan,  and,  taking  him  by  the  legs,  he  threw  him  far  away  out  upon 
a  lake.160 

VI.   THE   ORIGIN   OF   THE   DEER. 

In  the  beginning  there  were  no  trees,  and  many  kinds  of  bushes 
and  plants  were  wanting  ;  neither  was  there  any  salmon  or  other  fish, 
nor  any  berries.  The  only  animals  on  the  earth  at  that  time  were 
deer,  which  were  plentiful,  but  the  people  could  not  kill  them  be- 
cause they  were  so  fleet  of  foot  and  jumped  so  far.  They  sprang 
from  one  mountain-top  to  another  in  a  single  bound.  At  last,  how- 
ever, a  woman  managed  to  curtail  their  powers  by  means  of  throwing 
her  breech-clout  on  one  of  them. 161  After  this  they  became  ordinary 
deer,  and  could  jump  only  a  moderate  distance  as  they  do  now;  so 
the  people  were  enabled  to  kill  them,  and  they  thus  commenced  to 
form  an  important  part  of  their  food  supply. 


VII.  THE  TALE  OF  THE  BAD  BOY;  OR,  THE  SUN  AND  THE 

LAD. 

[NkamtcrnEmux.] 

There  was  once  a  boy  who  lived  with  his  parents  near  Lytton. 
He  was  a  very  bad  boy,  constantly  getting  into  mischief  and  doing 
what  he  was  forbidden.  He  was  also  very  lazy,  quarrelsome,  and 
disobedient.  His  parents  could  do  nothing  with  him ;  therefore 
they  resolved  to  desert  him  for  a  while,  thinking  that  if  he  were 
thrown  on  his  own  resources  it  might  do  him  good.  It  was  in  the 
springtime,  and  his  parents  were  still  living  in  an  underground  lodge. 
Their  neighbors,  who  were  occupying,  four  or  five  other  houses  close 
by,  agreed  to  leave  at  the  same  time,  and  to  remove,  bag  and 
baggage,  into  the  mountains,  where  they  intended  to  stay  a  while 
hunting  deer.  One  morning  the  boy  went  away  for  a  ramble.  Then 
the  people  all  packed  up  and  went  away.  When  he  came  home,  he 
found  the  place  deserted,  and  commenced  looking  at  the  tracks  to 


52  Traditions  of  the  Thompson  River  Indians. 

find  out  which  way  they  had  gone.  He  followed  them  for  some 
distance,  but  eventually  lost  them.  Then  he  heard  the  sound  of 
whistling,162  which  he  thought  came  from  some  of  the  people.  He 
went  in  the  direction  of  the  sound,  but  the  next  time  it  came  from 
another  quarter.  Thus  it  came  from  every  direction,  sometimes 
sounding  as  if  close  to  him,  and  sometimes  far  away.  At  last  the 
boy  grew  weary  of  following  the  sound,  and,  as  he  could  not  see  any 
one,  he  retraced  his  steps.  On  arriving  at  the  village,  he  felt  hungry, 
and  searched  through  all  the  empty  houses  for  something  to  eat,  but 
could  not  find  anything  excepting  in  the  houses  of  the  Raven  and 
the  Crow,  where  he  discovered  a  few  strings  of  dried  fish.  These  he 
took  to  his  own  house  and  began  to  eat  them.  While  eating,  he  saw 
move  a  basket,  which  was  turned  upside-down.  It  was  half  hidden 
in  one  corner.  He  went  up  to  it  and  kicked  it  over,  when  to  his 
surprise  he  found  underneath  his  old  grandmother.  She  was  unable 
to  travel,  and  had  been  left  behind.  Being  very  angry,  he  kicked 
and  struck  the  old  woman,  who  said  to  him,  "  Do  not  treat  me  so, 
my  child.  I  may  be  of  service  to  you."  She  had  a  piece  of  cedar- 
bark,  which  she  had  lighted  at  the  fire  before  it  had  gone  out.  She 
told  the  boy  to  gather  firewood,  which  he  did,  and  soon  they  had  a 
good  fire.  The  old  woman  then  showed  the  boy  how  to  make  a 
small  bow  and  arrows.  After  he  had  finished  making  these,  she 
told  him  to  shoot  mice,  which  were  plentiful.  Thus  for  a  time  they 
lived  on  mice,  while  the  old  woman  made  the  skins  into  a  large 
blanket.  The  boy  then  began  to  shoot  larger  game  in  the  shape  of 
Blue  Jays  and  Magpies,  the  skins  of  which  the  old  woman  also  made 
into  two  blankets,  also  the  skins  of  another  variety163  of  birds,  of 
which  the  boy  shot  many.  One  day  he  had  his  four  blankets  spread 
outside  on  the  ground,  when  the  Sun,  who  was  on  his  daily  round, 
saw  them.  Admiring  them  greatly,  he  came  to  see  whom  they  be- 
longed to.  (At  that  time  the  Sun,  when  travelling,  always  went 
naked,  for  he  only  used  robes  when  he  slept  in  his  house  at  night.) 
Finding  the  owner,  he  offered  to  purchase  them.  The  boy  sold 
them,  receiving  in  return  many  fine  presents.  The  Sun  wrapped 
them  around  his  body,  and  soon  disappeared  out  of  sight ;  but  the 
colors  of  the  four  blankets  may  still  be  seen  in  the  Sun  at  the  pre- 
sent day,  especially  the  blue  tint  of  the  Blue  Jay  blanket.  After  this 
the  boy  became  a  mighty  hunter.  He  filled  the  cellars  of  the  Crow 
and  the  Raven  with  deer  fat,  because  they  had  been  kind  to  him  by 
leaving  a  few  fish-skins.  The  cellars  of  the  other  people  he  filled 
only  partly.164  Thus  being  thrown  on  his  own  resources  made  a 
man  of  him. 


Traditions  of  the  Thompson  River  Indians.  5  3 

VIII.     THE    STORY   OF   THE    MAN  WHO   TRAVELLED   TO   THE 

SUN. 

[NkamtcI'nEmux  and  NLak-apamux'6'e.] 

The  land  at  one  time  was  troubled  by  the  Sun,  who  killed  many- 
people.165  At  that  time  the  country  was  hotter  than  it  is  now,  for 
the  Sun  lived  near  the  earth  ;  but  afterwards  he  moved  farther  away, 
and  later  on  farther  still.  He  was  a  man  and  a  cannibal,  killing 
people  on  his  travels  every  day.  He  always  travelled  from  east  to 
west,  every  night  returning  tired  to  his  house.  He  hung  up  the 
people  whom  he  had  killed  during  his  day's  travel  when  he  reached 
home,  taking  down  the  bodies  of  those  whom  he  had  hung  up  the 
night  before  and  eating  them.  He  had  a  son  166  who  always  stayed 
at  home,  and  was  clad  in  fine  garments  of  many  colors. 

Now  there  was  an  Indian  belonging  to  Lytton  who  was  an  un- 
lucky gambler  and  had  lost  his  all.  He  was  sorrowful  because  of  his 
bad  luck,  so  he  went  to  a  lonely  part  of  the  mountains  to  sweat- 
bathe  and  to  converse  with  his  protecting  spirit.167  Then  he  dreamt 
that  good  luck  was  in  store  for  him  if  he  would  travel.  Therefore 
he  travelled,  and  after  many  days  came  to  a  cliff  overlooking  a  great 
lake.  He  saw  a  great  cloud,  which  seemed  to  span  the  lake.  Its 
end  touched  the  shore,  and  was  moving  up  and  down  like  fog.  When 
the  cloud  rose  towards  him,  he  jumped  on  it  and  walked  across.  At 
last  he  reached  a  pleasant  country,  and,  on  striking  a  trail,  in  a  short 
time  came  to  a  house.  Here  he  found  the  Sun's  son,  who  treated 
him  kindly,  and  set  before  him  the  best  of  food.  After  telling  him 
whence  he  had  come,  the  Sun's  son  said,  "  I  am  glad  that  you  came, 
because  I  am  very  lonely,  and  I  should  willingly  have  you  to  stay,  but 
my  father  is  the  Sun.  He  is  a  cannibal,  and  will  eat  you  if  he  finds 
you."  The  Indian  said  he  would  like  to  stay  two  days  if  possible. 
The  Sun's  son  hid  him  under  a  heap  of  robes,  leaving  only  breathing- 
room  for  his  face,  and  then  he  himself  lay  down  with  his  head  rest- 
ing on  the  heap  of  robes.  When  his  father  arrived  in  the  evening, 
he  was  carrying  a  man  on  his  back.  As  he  came  near  the  house,  he 
said,  "Mum,  mum,  muml  There  must  be  a  man  here."  But  his 
son  assured  him  to  the  contrary,  and  made  fun  of  him,  saying,  "  How 
could  a  man  come  here  ?  "  The  Sun  entered,  hung  up  his  victim's 
body,  and,  taking  down  the  body  of  a  man  he  had  killed  the  day 
before,  began  to  eat  his  supper.  After  supper  the  Sun,  who  ap- 
parently felt  very  tired,  immediately  went  to  sleep.  Next  morning 
he  went  on  his  daily  travels  as  usual.  The  Indian  then  told  the 
Sun's  son  that  he  would  go  home,  as  he  did  not  care  to  stay  another 
night.  His  friend  gave  him  a  bundle,  telling  him  to  put  it  on  his 
back,  and  not  to  look  at  it  until  he  reached  home  ;  and  if  his  packing- 


54  Traditions  of  the  Thompson  River  Indians. 

line  should  stretch,  and  the  bundle  should  slip  down  his  back,  he 
should  not  try  to  arrange  it,  but  leave  it  as  it  was  until  he  reached 
home.  The  Indian  left,  going  back  the  same  way  he  had  come.  On 
arriving  near  Lytton,  he  sat  down,  took  off  his  pack,  and  proceeded 
to  open  the  bundle.  On  doing  so,  the  bundle  increased  suddenly,  so 
that  the  whole  hillside  was  covered  with  the  finest  garments  of  all 
descriptions.  He  then  proceeded  to  Lytton,  where  he  sent  out  the 
people  to  carry  in  the  goods,  which  filled  several  underground  lodges. 
After  this  he  became  a  great  man,  and  the  people  wanted  to  give  him 
their  daughters  in  marriage,  but  he  refused  them  all.  Finally 
the  Loon  and  the  Goose  came  to  him,  and  made  him  a  present  of 
their  respective  daughters,  telling  him  that  it  was  not  well  that  he 
should  have  no  wives.  After  a  while  he  told  his  wives  that  he  in- 
tended to  travel,  and  wished  them  to  accompany  him.  He  took  the 
same  route  as  before,  and  arrived  at  the  Sun's  house  with  the  two 
women.  Here  he  was  received  kindly  as  before.  He  gave  one  of 
the  women  to  the  Sun's  son  to  be  his  wife,  and  told  him  to  tell  his 
father  when  he  came  home  that  the  other  one  was  for  him.  The 
Sun  came  home  in  the  evening  as  usual,  carrying  a  dead  man  on  his 
back.  His  son  went  out  and  talked  to  him,  telling  him  of  the  fine 
presents  the  man  from  earth  had  brought  to  them.  The  Sun  was 
well  pleased,  and,  on  taking  his  wife,  told  the  Indian  that  he  would 
never  trouble  the  people  any  more  by  killing  them,  except  on  rare 
occasions.168  That  is  the  reason  the  Sun  does  not  kill  people  now, 
as  he  formerly  did.369 

IX.     THE    SUN   AND   HIS    DAUGHTER. 

[Nkamtci'nEmux.] 

Formerly  the  Sun  was  a  great  chief,  who  lived  at  Lkamtci'n 
(Lytton),  and  who  was  possessed  of  much  power  and  riches.  He 
had  a  young  daughter  who  was  noted  for  her  wonderful  beauty. 
None  of  the  young  men  of  the  place  presumed  to  ask  her  in  mar- 
riage, because  they  knew  that  her  father  considered  them  to  be  all 
unworthy  of  such  a  fair  prize  as  his  daughter. 

At  this  time  there  lived  a  man  in  a  distant  country  to  the  east  who 
had  become  powerful  in  magic,  as  well  as  distinguished  for  bravery. 
This  man  learned  through  the  medium  of  his  protecting  spirit  that 
there  was  a  beautiful  maiden  who  lived  at  Lkamtci'n,  —  the  daughter 
of  the  Sun,  —  so  he  determined  that  she  should  become  his  wife. 
Accordingly  he  set  out  on  his  journey,  and  on  reaching  Lkamtci'n 
asked  the  people  where  the  Sun's  house  17°  was,  and  they  pointed  it 
out  to  him.  On  arriving  at  the  house,  he  stated  the  object  of  his 
visit,  but  was  at  first  received  very  rudely.  Afterwards,  however,  he 
found  favor  with  the  Sun,  and  thus,  after  giving  presents,  obtained 


Traditions  of  the  Thompson  River  Indians.  55 

his  daughter  to  be  his  wife.  After  staying  with  his  father-in-law  for 
some  time,  he  took  his  bride  away  with  him,  to  return  to  his  home 
in  the  east.  Before  they  left,  the  Sun  told  his  daughter  soon  to 
come  back  and  visit  him,  but  she  did  not  return  for  several  years ; 
therefore  the  Sun  was  very  much  displeased  at  his  daughter's  neg- 
lect. After  reaching  her  husband's  country,  the  Sun's  daughter 
lived  happily  for  a  time,  two  children  being  the  fruits  of  their  mar- 
riage. Shortly  after  the  second  child  had  been  born,  her  husband 
deserted  her,  saying  that  she  was  too  hot,  and  that  he  would  die  if  he 
lived  with  her  much  longer.  Therefore  she  took  her  children,  and 
returned  to  her  own  country.  Her  father  saw  her  coming,  and  said 
to  himself :  u  She  disobeyed  my  commands.  Why  should  I  receive 
her  now,  when  she  would  not  come  before  ?  She  shall  never  find  me, 
nor  enter  my  house."  Therefore  when  she  was  nearing  Lkamtcl'n, 
he  turned  her  into  the  present  sun  which  we  now  see.  This  is  the 
reason  that  the  Sun  travels  each  day  from  east  to  west,  in  search  of 
her  father.     Her  children  are  occasionally  seen  as  sun-dogs. 


X.     THE   HOT   AND   THE    COLD   WINDS.171 

[Nkamtci'nEmux.J 

Formerly  the  country  was  troubled  with  successions  of  hot  and 
cold  winds,  which  annoyed  the  Indians  very  much.  The  cold  winds 
were  blowing  when  the  wind-making  people  of  the  north  were  walk- 
ing about,  whilst  the  hot  winds  were  in  like  manner  caused  by  the 
wind-makers  of  the  south.  These  people  used  to  contend  with  one 
another  by  sending  out  the  cold  and  hot  winds,  to  see  which  would 
get  the  mastery.  The  Indians,  whose  country  lay  between,  suffered 
much  discomfort  from  these  wars  of  the  wind  people.  Therefore 
they  sent  deputations 172  to  each  of  them,  asking  them  to  discontinue 
their  strife.  This  they  agreed  to  do.  A  marriage  was  arranged  to 
take  place  between  the  contending  parties,  upon  the  consummation 
of  which  both  parties  were  to  cease  hostilities.  Shortly  after  this, 
the  people  of  the  south  sent  their  daughter  to  marry  the  son  of  the 
north.  After  enduring  many  great  hardships  on  her  travel  north- 
ward, she  reached  her  destination,  where  she  was  kindly  received 
by  the  people,  but  it  took  her  a  long  time  to  get  used  to  her  strange 
surroundings  and  the  constant  cold  weather.  The  offspring  of  the 
marriage  between  these  people  was  one  child.  After  staying  a  while 
in  the  north  with  her  husband's  people,  the  woman  took  her  child 
on  a  visit  to  her  friends  in  the  south.  After  spending  some  time 
there,  she  started  back  on  her  return  trip,  accompanied  by  her  elder 
brother.  They  embarked  in  a  bark  canoe  for  the  country  of  the 
cold.    Her  brother  paddled.     After  going  a  long  distance,  and  while 


56  Traditions  of  the  Thompson  River  Indians. 

crossing  a  great  lake,  the  cold  became  so  intense  that  her  brother 
could  not  endure  it  any  longer.  He  took  the  child  from  his  sister 
and  threw  it  into  the  water.  Immediately  the  air  turned  warm,  and 
the  child  floated  on  the  water  as  a  lump  of  ice.  This  is  the  reason 
that  ice  now  floats  on  the  rivers  and  some  of  the  lakes  after  a  mild 
wind.  Thus  the  people  were  no  longer  troubled  by  the  hot  and  cold 
winds.  Since  then  the  winds  have  neither  been  so  hot  nor  so  cold 
as  formerly,  and  they  now  blow  only  once  in  a  while. 

XI.     THE   MOSQUITO   AND   THE   THUNDER. 
[NkamtcrnEmux.] 

Once  the  Mosquito  paid  a  visit  to  the  Thunder.  The  latter,  seeing 
that  the  Mosquito  was  gorged  with  blood,  asked  him  where  he  ob- 
tained it,  and  told  him  that  he  had  been  wishing  to  get  some  for  a 
long  time,  but  did  not  know  where  to  obtain  it.  The  Mosquito 
answered,  "  I  got  the  blood  from  somewhere."  The  Thunder  was 
annoyed  at  this  evasive  answer,  and  said,  "  Why  do  you  answer  me 
thus  ?  Don't  you  know  that  I  can  shoot  you  and  kill  you  ?  "  The 
Mosquito,  being  afraid,  then  said,  "I  suck  it  from  the  tree-tops." 
By  this  lie  the  Mosquito  saved  the  people,  and  that  is  the  reason  that 
the  Thunder  strikes  the  tree-tops  at  the  present  day.  If  the  Mos- 
quito had  told  the  truth,  then  the  Thunder  would  now  shoot  people 
and  animals  instead  of  trees.174 

XII.     THE   BEAVER   AND   THE   EAGLE; "5   OR,   THE   ORIGIN    OF 

FIRE. 

[NLak'apamux'o'e  and  NkamtcrnEmux.] 

In  the  beginning  the  people  were  without  fire.  The  Beaver  and 
the  Eagle  said  they  would  find  out  where  fire  could  be  obtained,  and 
accordingly  they  sent  out  the  Swallow,176  who  flew  over  the  country 
on  a  search.  At  last  he  came  back  with  the  intelligence  that  he 
had  discovered  fire  in  possession  of  a  family  at  Lkamtcl'n  (Lytton). 
The  Beaver  and  the  Eagle  then  said,  "  We  will  go  and  obtain  it ; " 
and  they  laid  their  plans  accordingly.  The  Eagle  soared  away 
through  the  air,  and  at  last  discovered  the  shell  of  a  fresh-water 
clam,177  which  he  took  possession  of.  The  Beaver  appeared  at  the 
place 178  where  the  people  drew  water  out  of  the  creek.  They  lived  in 
an  underground  lodge.  Some  young  girls,  going  down  to  the  creek 
for  water  in  the  morning,  came  back  running,  with  the  intelligence 
that  there  was  a  beaver  at  the  watering-place.  Some  young  men 
ran  out  with  bows  and  arrows,  shot  him,179  and  brought  him  up  to  the 
house.  They  began  to  skin  him.  In  the  mean  while  the  Beaver 
thought,   "  Oh,  my  elder  brother !     He  is  long  in  coming.     I  am 


Traditions  of  the  Thompson  River  Indians,  57 

nearly  done  for."  Just  then  the  Eagle  perched  down  on  the  top  of 
the  ladder,  and  at  once  attracted  the  people's  attention,  so  that  they 
forgot  all  about  the  Beaver  in  their  anxiety  to  shoot  the  Eagle, 
which  they  could  not  kill,  although  they  fired  arrows  at  him.  Mean- 
while the  Beaver  caused  the  house  to  be  flooded  with  water.  In  the 
confusion  the  Eagle  dropped  the  clam-shell  down  into  the  fire.  The 
Beaver  immediately  filled  it  with  fire,  put  it  under  his  armpit,  and 
made  off  in  the  water.180  He  spread  it  over  the  whole  country.  After 
that  the  Indians  could  make  fire  out  of  trees.181 


Xllb.     ORIGIN   OF   FIRE   (ANOTHER   VERSION).182 
[NkamtcI'nEmux.] 

A  long  time  ago  the  people  at  the  headwaters  of  Fraser  River  had 
no  fire.  Only  the  people  at  Lytton  had  fire,  which  they  had  ob- 
tained from  the  Coyote  or  from  the  Sun.  The  people  at  the  head- 
waters of  Fraser  River  desired  to  obtain  fire,  and  sent  two  men  who 
were  to  try  to  get  it.  They  went  to  Tsotcowa'ux  Creek,183  where 
they  remained  for  four  months,  sweat-bathing  and  strengthening 
their  magic  powers,  until  in  their  visions  they  saw  the  edges  of  the 
world,  and  knew  everything.  Then  the  one  brother,  to  show  his 
power,  asked  the  other  to  cut  him  up,  and  to  lay  the  body  on  the 
door  of  the  sweat-house.  He  told  him  that  all  the  birds  would  come 
to  eat  his  flesh.  Then  he  instructed  him  to  allow  them  to  eat  his 
whole  body  except  the  heart.  When  the  Eagle  came,  the  brother 
was  to  catch  him  by  the  tail,  for  he  was  his  protecting  spirit.  After 
all  the  birds  had  arrived  one  after  another,  the  Eagle  came.  The 
brother  caught  him  by  the  tail,  and  secured  him.  The  disem- 
bowelled man  then  came  to  life  again.  Next  day  the  same  was  done 
with  the  other  brother,  —  all  the  animals  were  to  come  and  eat  his 
flesh,  and  when  the  Beaver  came,  the  brother  was  to  catch  him  by 
the  tail,  for  he  was  his  protecting  spirit.  Thus  the  Beaver  was  se- 
cured, and  the  disembowelled  man  arose.  Then  they  said,  "We 
will  go  and  obtain  fire  from  Lytton,"  and  laid  their  plans  accord- 
ingly; the  one  changing184  himself  into  an  eagle,  whilst  the  other 
turned  into  a  beaver.  [The  rest  is  the  same  as  the  preceding  ver- 
sion.] 

XIII.     STORY    OF    FIRE    AND    WATER. 
[NkamtcI'nEmux  and  Cawa'xamux.] 

A  haxa' 185  and  his  boy  lived  in  a  distant  country.  He  had  two 
wooden  boxes  186  in  his  house,  one  of  which  contained  fire,  the  other 
water.  At  that  time  there  was  no  fire  and  no  water  in  the  outside 
world.     Whenever  the  man  opened  the  lid  of  the  fire-box,  immedi- 


58  Traditions  of  the  Thompson  River  Indians. 

ately  the  house  became  very  hot ;  and  when  he  wandered  away  from 
the  house,  he  used  to  tell  the  boy  never  to  open  the  lids  of  the 
boxes  ;  because  if  he  opened  the  one,  the  house  would  take  fire  and  he 
would  be  burned ;  if  he  opened  the  other,  he  would  be  drowned,  be- 
cause the  house  would  be  flooded.  One  day  when  he  was  away,  the 
Elk  came  along  and  entered  the  house,  and,  seeing  the  two  boxes 
there,  asked  the  boy  what  they  contained,  who  told  him  fire  and 
water.  Whereupon  the  Elk,  whose  curiosity  was  aroused,  opened 
the  two  boxes.  When  it  saw  the  fire  and  the  water,  it  became  afraid 
and  ran  away.  The  house  was  burned,  and  the  fire  spread  over  the 
country,  burning  the  grass  and  trees.187  After  this,  fire  could  be 
obtained  from  every  kind  of  wood  all  over  the  world.  The  water 
also  ran  out  and  drowned  the  fire  wherever  it  went,  and  spread  all 
over  the  world,  forming  lakes  and  rivers.188 


XIV.  THE  SKUNK  AND  HIS  YOUNGER  BROTHERS. 

[NLak-apamux'6'e  and  Nkamtci'nEmux.] 

The  Skunk  had  four  brothers,  who  were  all  married.  He  coveted 
his  brothers'  wives,  and  devised  a  plan  whereby  to  have  them  for 
himself.  He  said  to  his  brothers,  "The  trees  are  our  enemies. 
They  do  us  harm,  and  will  yet  do  us  more  harm.  The  Yellow  Pine, 
the  Fir,  the  Balsam  Poplar,  the  Aspen  Poplar,  and  all  the  other  trees, 
are  our  enemies.  I  propose  that  we  go  to  war  against  them."  The 
brothers  agreed  to  this.  They  took  the  war-path  and  travelled  to- 
gether. After  a  few  days'  journey,  they  camped  one  night  near  a 
valley  through  which  flowed  a  river.  The  valley  and  the  river  were 
similar  to  the  Thompson  River  valley.  The  Skunk  said,  "  We  will 
stay  here  to-night.  The  enemies  are  close  at  hand.  I  will  go  out 
to  scout,  and  endeavor  if  possible  to  ascertain  their  place,  and  dis- 
cover their  most  vulnerable  point  of  attack."  He  stole  away  in  the 
dark,  and  went  down  to  the  river.  Here  he  saw  many  humpback 
salmon,  fished  for  them,  and  caught  many.  He  took  off  their  heads, 
and  threw  their  bodies  back  into  the  river.  He  said  to  the  heads, 
"  Whoop  and  sing  !  "  And  the  heads  whooped  and  sang.  He  went 
back  to  his  brothers  and  said  to  them,  "  Did  you  hear  the  noise  of 
the  people  ?  They  are  aware  of  us,  and  are  on  the  alert.  They  are 
many,  and  it  would  be  useless  for  us  to  attack  them.  We  will  sleep 
here  to-night,  and  with  daylight  we  will  return  home."  His  brothers 
believed  him.  He  continued,  "You  may  sleep,  and  I  will  watch." 
Then  they  all  went  to  sleep,  except  the  Skunk,  who  then  took  his 
four  little  bags  of  fluid  odor,  which  he  had  kept  tied  up,  and  emptied 
one  over  the  face  of  each  of  his  brothers,  so  that  they  immediately 
fell  in  a  dead  swoon. 


Traditions  of  the  Thompson  River  Indians.  59 

The  Skunk  left  them  there,  went  home  and  told  the  people  that 
his  brothers  had  been  killed.189  Then  he  claimed  all  his  brothers' 
wives,  and  they  went  to  him.  He  took  them  each  one,  and  pointed 
out  with  his  finger  on  their  bodies  where  their  husbands  had  been 
wounded.190  Then  they  went  over  to  his  part  of  the  house  and  sat 
down.  He  went  and  sat  between  them,  having  two  of  them  on  each 
side.  Just  then  the  people  said,  "  Some  men  are  coming  rapidly  along 
the  hillside.  They  are  the  Skunk's  brothers."  They  arrived,  and  en- 
tered another  house,  and  called  for  their  wives.  But  their  wives  would 
not  go,  because,  they  said,  "  The  Skunk  has  shamed  us.  We  must 
now  remain  his  wives."  The  brothers  then  came  in  and  attacked 
the  Skunk.  They  beat  and  wounded  him  and  left  him  for  dead; 
but  afterwards  he  revived  and  crawled  away.  After  a  few  days  he 
felt  well  again,  and  visited  his  brothers.  He  said  to  them,  "You 
cannot  kill  me  by  ordinary  means.  The  only  way  you  can  do  so  is 
by  tying  me,  putting  me  in  a  basket,191  and  setting  me  adrift  on  the 
river."  The  brothers  consulted,  saying,  "  The  Skunk  has  insulted 
us  greatly.  Let  us  do  with  him  as  he  directs."  They  then  took 
the  Skunk,  tied  him,  and  put  him  in  a  basket,  closed  the  lid  on  him, 
and  set  him  adrift  on  the  river.  He  floated  down  the  river,  and  was 
never  heard  of  again.192 


THE    SKUNK   AND    HIS    YOUNGER    BROTHERS. 

[Nkamtci'nEmux.] 

The  Skunk  had  three  younger  brothers,  who  were  all  married, 
and  who  lived  with  several  other  families,  forming  thereby  a  band  or 
community.     They  lived  in  the  Nkamtci'nEmux  country. 

The  Skunk  said  to  his  brothers,  "  Let  us  go  on  the  war-path  against 
the  Northern  Shuswaps 193  (SLEmxo'emux) ;  we  shall  gain  renown, 
and  bring  back  booty  and  slaves."  They  consented,  and  forthwith 
prepared  for  war.  Their  war-paint  consisted  of  white  lines  drawn 
vertically  down  the  body  and  face.  Then  the  four  brothers  started 
together.  They  soon  reached  a  place  on  the  confines  of  the  Shu- 
swap  and  Nkamtci'nEmux  countries,  albeit  rather  within  the  boun- 
daries of  the  former.  Here,  close  to  Marble  Canyon,  and  not  far 
from  Hat  Creek,  the  Skunk  said  to  his  brothers,  "  Let  us  camp,  for 
we  need  food  and  rest.  We  shall  soon  have  to  be  on  the  alert  when 
we  reach  the  heart  of  the  enemy's  country." 

He  then  caused  yellow  pines  to  appear194  close  to  where  they 
were  encamped,  and  they  took  the  dry  bark  off  some  of  the  trees, 
and  kindled  fires.  As  soon  as  his  brothers  were  asleep,  the  Skunk 
excreted  his  obnoxious  fluid  over  their  faces,  and  they  fainted.  He 
next  took  their  weapons  from  them,  and  caused  a  lake  to  appear, 


60  Traditions  of  the  Thompson  River  Indians, 

and  a  high  cliff  near  it.195  The  waters  of  this  lake  were  colored  with 
four  longitudinal  stripes, — red,  white,  yellow,  and  blue.196  Having 
done  all  this,  the  Skunk  was  about  to  depart,  when  he  noticed  some 
of  his  excrement 197  near  the  lake's  edge,  and  said  to  it,  "  Who  are 
you?  "  It  answered,  "  I  am  the  Skunk's  excrement."  The  Skunk 
replied,  "  Do  not  say  that,  or  I  will  strike  you.  Say,  '  I  am  the 
Skunk's  slave,'  for  I  want  you  to  come  with  me  as  my  little  slave." 
Then  he  repeated  his  question,  "  Who  are  you  ? "  But  it  always 
answered,  "  I  am  the  Skunk's  excrement,"  instead  of  saying,  as  it 
was  told  to,  "  I  am  the  Skunk's  slave."  The  Skunk  became  angry, 
and  struck  it  repeatedly  on  the  head,  until  it  was  dry  and  scattered. 
Then  he  turned  his  steps  homeward,  and  when  at  length  he  neared 
the  dwellings  of  the  people,  began  to  wail,  "  Oh  my  younger  brothers  ! 
They  went  to  war ;  they  were  attacked  ;  they  were  killed,  —  killed 
by  the  Shuswap.     Oh  my  younger  brothers  !  " 

The  people  heard  him,  and  ran  out  armed,  saying,  "  Some  one 
approaches,  wailing."  Soon  they  recognized  him,  and  told  him  to 
come  in  and  give  his  news.  He  entered  a  lodge  and  sat  down,  and 
related  to  the  people  how  they  had  been  attacked,  and  how  his  three 
brothers  had  been  killed,  he  alone  escaping.  "  Let  my  sisters-in- 
law,"  he  said,  "  come  here,  so  that  I  may  relate  to  them  the  account 
of  the  death-wounds  received  by  their  husbands."  But  two  of  the 
women  would  not  go,  "  for,"  they  said,  "  he  has  killed  our  husbands." 
The  other  woman,  however,  went  to  him.  Then  the  Skunk  related 
to  her  how  they  had  been  attacked,  and  how,  after  a  fierce  fight,  his 
three  brothers  were  slain,  while  he  alone  escaped,  how,  he  hardly 
knew.  She  asked  him  where  her  husband  was  wounded,  and  the 
Skunk  took  hold  of  her  shoulder  with  his  left  hand,  and  with  the 
index  finger  of  his  right  hand,  touched  her  brow,  saying,  "  He  was 
hit  here."  He  then  touched  her  neck,  saying,  "And  he  was  hit 
here."  Then  he  touched  her  breast,  and  said,  "  He  was  hit  here." 198 
He  then  said,  "  You  were  my  brother's  wife ;  you  must  now  be  my 
wife."  She  consented  to  become  his  wife  ;  but  the  other  two  women 
(his  sisters-in-law)  refused  to  become  his  wives. 

A  day  or  two  after  this,  three  men  appeared  in  sight  of  the  lodges. 
Again  the  people  ran  out  armed ;  but  they  recognized  them  as  the 
Skunk's  three  brothers,  and  welcomed  them.  Then  they  came  in, 
and  told  their  story,  to  the  effect  that  they  had  camped  with  their 
elder  brother,  who  was  to  keep  watch  while  they  slept,  and  that 
after  falling  asleep,  they  knew  nothing  more ;  also  that  he  had  ex- 
creted his  fluid  upon  them,  intending  to  kill  them  ;  but  after  the 
stupor  caused  thereby  had  worn  away,  they  had  awakened  to  see,  to 
their  astonishment,  high  cliffs  and  a  lake  near  at  hand,  whereas  there 
had  been  none  before.     Moreover,  they  smelled  the  skunk  odor  on 


v   or  thc         > 
UNIVERSITY  J 

.  ^  J  Traditions  of  the  Thompson  River  Indians.  6 1 

<£^ro**ifc^  J  r 

their  bodies  and  on  their  clothes  ;  therefore  they  had  taken  the  bear- 
berry  plant  and  burned  it,  causing  a  great  smoke,  in  which  they 
stood  with  their  clothes,  until  the  odor  left  them,  which  it  did  in  a 
short  time.199  Seeing  that  they  were  without  weapons,  they  made 
their  way  home.  They  afterwards  saw  the  Skunk,  and  cursed  him,200 
saying,  "  You  shall  run  on  the  ground,  and  eat  vermin.  You  shall 
be  no  person's  friend.  Everybody  will  dislike  and  avoid  you,  on 
account  of  your  smell."  201 


XV.     STORY   OF   THE   CHIPMUNK   AND   THE   GRIZZLY   BEAR. 

[NkamtcrnEmux.] 

Formerly  there  was  a  large  log  which  burned  w  on  the  top  of  the 
mountain  called  Yekatwau'xus  Cuxcu'x,203  and  which  threw  out  a 
great  light  and  heat.  The  Grizzly  Bear  saw  the  light,  and  coming 
along  tried  to  put  out  the  fire,  because  the  warmth  and  the  light  were 
disagreeable  to  him.  He  scraped  up  the  earth  with  his  paws,  and 
threw  it  on  the  fire,  and  thus  had  nearly  extinguished  it  when  the 
Chipmunk  came  along  and  began  to  throw  sticks  on  the  fire,  thus 
making  the  Grizzly's  efforts  futile.  The  Chipmunk  ran  around 
gathering  sticks  and  throwing  them  on  the  fire,  and  crying,  "Tcrx'a, 
tci'x'a,  ma''a,  ma''a !  "  204  for  he  wanted  to  see  the  light  and  warmth 
remain.  The  Grizzly  Bear  in  the  mean  time  worked  hard,  throwing 
earth  on  the  fire  to  put  it  out,  and  crying,  "  Li'pa,  Li'pa,  Li'pa ! "  ^ 
Thus  they  contended  with  one  another  for  a  long  time,  but  even- 
tually the  efforts  of  the  Chipmunk  seemed  to  meet  with  success,  for 
the  log  commenced  to  burn  more  brightly.  The  Grizzly  Bear,  who 
was  now  getting  tired,  became  angry  with  the  Chipmunk  for  defeat- 
ing him,  and  attacked  him  by  throwing  earth  on  him.  The  latter 
retaliated  by  throwing  wood-dust.  When  he  saw  that  he  had  no 
chance  in  a  fight  with  the  Grizzly  Bear,  he  ran  away,  and  hid  in  a 
hollow  log  close  by.  The  Grizzly  Bear  chased  him,  and  just  as  he 
was  entering  the  log  made  a  stroke  at  him,  tearing  the  skin  off  his 
back  in  stripes ;  but  the  Chipmunk  soon  got  out  of  harm's  way,  and 
was  safe  in  his  retreat  inside  the  log.  No  one  knows  what  became 
of  the  fire  afterwards.206 

THE    BLACK    BEAR   AND    THE    CHIPMUNK. 

[NLalcapamux'o'e  and  NkamtcrnEmux.] 

The  Black  Bear  and  the  Chipmunk  once  contended  against  each 
other,  the  former  for  darkness,  the  latter  for  light.  The  Bear  cried, 
"  Li'pa,  Li'pa,  Li'pa !  "  and  the  Chipmunk,  "  Ma''a,  ma''a,  ma/'a ! " 
The  Bear,  finding  that  the  Chipmunk  was  his  equal  in  the  possession 
of  magical  powers,  finally  became  enraged,  and  would  have  killed  his 


62  Traditions  of  the  Thompson  River  Indians. 

adversary ;  but  the  Chipmunk  was  too  quick  for  him,  and  ran  into 
his  hole  just  as  the  Bear  made  a  dash  for  him.  The  Bear  scratched 
the  Chipmunk  when  going  into  his  hole.  This  is  the  origin  of  the 
present  stripes  on  the  Chipmunk's  back.  If  the  Bear  had  managed 
to  kill  the  Chipmunk,  we  should  have  had  eternal  darkness  instead 
of  day  and  night,  as  we  have  at  present. 


XVI.     THE   DOG  AND   THE   GIRL. 

[NkamtcfnEmux.] 

The  daughter  of  a  chief  at  Lkamtci'n  (Lytton),  who  was  very 
pretty,  refused  all  offers  of  marriage  from  her  numerous  suitors.  At 
last  her  father  became  angry  with  her,  and  said,  "  Is  a  dog  to  be  your 
husband,  that  you  refuse  all  these  offers  from  the  best  young  men  ? " 
To  which  she  replied  in  anger,  "  Even  if  a  dog  were  my  husband, 
it  would  suit  me  as  well  as  these."  After  this,  one  of  her  rejected 
suitors,  who  was  gifted  in  magic,  changed  a  dog  into  a  young  man. 
At  night  this  man  went  to  the  girl,  unknown  to  the  other  people  of 
the  underground  lodge.  He  did  so  repeatedly ;  but  at  daybreak, 
when  he  left  the  girl,  he  was  changed  back  into  a  dog,  therefore  she 
could  not  find  out  who  her  lover  was.  After  some  time,  when  she 
was  with  child,  she  devised  a  plan  to  discover  the  identity  of  her 
lover.  She  rubbed  red  ochre  on  her  hands,  and  when  her  lover 
came,  she  embraced  him,  drawing  her  painted  hands  along  his  sides. 
The  man  left  her  early,  but  she  did  not  see  him  go  out  of  the  under- 
ground lodge,  although  she  had  watched  all  the  people  go  out  and 
in.  At  last  she  noticed  her  father's  dog  go  out,  with  a  red  streak  of 
ochre  on  each  of  his  sides.  Overcome  with  shame,  she  sat  down 
and  wept.  The  people  asked  her  the  cause  of  her  sorrow,  but  she 
would  not  tell. 

After  some  time  she  gave  birth  to  a  litter  of  four  male  pups.  Her 
father  and  all  the  people  were  so  much  ashamed  and  wroth,  that 
they  immediately  left  her,  and  went  to  BEta'ni.  She  took  her  four 
children,  and  went  to  live  in  a  lonely  place  a  little  distance  above 
Lytton,  where  she  worked  very  hard  to  provide  food  for  herself  and 
her  children.  When  they  had  grown  a  little,  she  used  to  leave  them 
at  nights,  and  went  spearing  fish  by  torchlight  along  the  bank  of 
the  river.  One  morning,  when  she  was  nearing  home,  she  heard 
the  noise  of  the  children  playing.  She  went  on  noiselessly,  peered 
into  the  house,  when  to  her  astonishment  she  saw  her  children  in 
human  form,  playing  together.  As  soon  as  they  became  aware  of 
her  approach,  they  were  all  changed  into  dogs  again.  Thus  she 
watched  them  three  successive  mornings,  and  discovered  that  they 
were  really  children,  who  threw  off  their  dogskins  and  laid  them 


Traditions  of  the  Thompson  River  Indians.  63 

aside  when  they  went  to  play,  or  whenever  they  thought  their 
mother  had  gone  away ;  but  as  soon  as  they  became  aware  of  her 
approach,  they  put  them  on  again.  That  day  she  prepared  four 
kettles  of  medicine.207  On  the  fourth  night  she  suddenly  appeared 
at  the  house,  and,  getting  between  the  children  and  the  place  where 
their  skins  were  lying,  she  threw  the  contents  of  the  four  kettles  of 
medicine  over  their  bodies,  and  thus  prevented  their  resuming  the 
shape  of  dogs. 

The  woman  stayed  in  this  place  for  several  years,  neither  visiting 
nor  being  visited  by  people.  In  the  mean  time  her  four  boys  grew 
up  into  young  men  of  great  beauty  and  of  fair  complexion.  They 
became  great  hunters,  and  filled  all  the  cellars  and  houses  of  the 
deserted  village  with  deer  fat  and  dressed  skins.  They  put  the 
choicest  food  and  the  best  skins  in  the  cellars  and  houses  of  the 
Raven  and  the  Crow,  because  these,  when  leaving,  had  taken  pity 
on  their  mother,  and  had  left  a  few  fish-heads  behind  in  their  cellars 
for- her  to  eat.  One  day  in  the  early  summer  they  were  visited  by 
the  Magpie,  who  had  come  down  from  BEta'ni,  where  most  of  the 
people  were  at  that  time  camped.  The  woman  and  her  sons  treated 
their  visitor  hospitably,  and  gave  him  plenty  of  deer  fat  to  eat.  The 
Magpie  then  returned  to  BEta'ni,  and  related  to  the  people  what  he 
had  seen.  He  went  to  the  lodge  of  the  woman's  parents,  and  told 
them,  "  Your  daughter  is  still  alive  and  well.  Her  children  are  no 
longer  dogs,  but  are  young  men  of  fine  appearance  and  of  fair  skin. 
They  have  become  mighty  hunters,  and  have  filled  all  our  houses 
and  cellars  with  meat,  fat,  and  skins."  The  Wolf  and  some  others 
laughed  at  the  Magpie,  for  they  did  not  believe  his  story ;  but  most 
of  the  people  believed  him,  and  said,  "  Let  us  go  down  and  see  our 
friends."  So  they  all  moved  down  to  their  old  village,  and  found 
that  the  Magpie's  story  was  true.  Then  they  sent  out  messengers 
to  the  woman  and  her  sons,  asking  them  to  come  and  stay  with 
them,  but  they  would  not  consent  to  do  so  for  a  long  time.  Many 
people  were  anxious  to  marry  their  daughters  to  them,  but  for  a  long 
time  their  propositions  were  rejected.  At  length  the  woman  and 
her  sons  removed  to  the  village,  where  they  took  up  their  abode  with 
the  people,  and  the  young  men  married  many  wives,  and  became  the 
fathers  of  numerous  children.208 


XVII.    THE   OWL. 
[Nkamtci'nEmux.] 

Formerly  the  Owl  was  a  great  hunter.  At  one  time  some  people 
who  were  hunting  happened  to  camp  near  his  haunts  in  the  moun- 
tains.    They  were  accompanied  by  a  boy  who  was  in  the  habit  of 


64  Traditions  of  the  Thompson  River  Indians. 

continually  making  a  noise,  and  crying,  thus  causing  them  much 
annoyance.  One  evening  his  parents,  intending  to  make  him  quiet, 
said,  "  Owl,  come  and  take  him."  That  night  the  Owl  came  and 
took  him  away.  He  reared  him,  and  the  boy  eventually  became, 
like  the  Owl  himself,  a  celebrated  hunter.  The  two  generally  used 
to  hunt  in  company.  The  lad  always  walked  near  the  top  of  the 
hills,  so  as  to  intercept  and  shoot  the  deer,  which  were  started  up 
the  mountain  side  by  the  Owl,  who  always  walked  below,  driving 
the  deer  by  means  of  cries.  One  day  while  hunting,  the  boy  heard 
the  Owl,  who  was  driving,  shouting  more  distinctly  than  usual,  and 
recognized  the  words  tdf  tern  ul  Encdut  ("go  towards  my  slave"), 
which  he  was  calling  to  the  deer.  He  felt  very  much  ashamed  and 
offended  because  the  Owl  called  him  his  slave,  and  therefore  re- 
paired to  the  Short-tailed  Mouse  for  advice.  She  told  him,  "  The 
Owl  is  not  your  father :  he  stole  you  from  your  parents.  Go  back 
to  your  own  country  and  people."  She  told  him  how  and  where  to 
find  his  people,  so  he  left  the  Owl  and  went  back,  taking  up  his 
abode  with  his  own  friends. 


XVIII.     THE   MARTEN   AND   THE   FISHER. 

[Nkamtci'nEmux.] 

The  Marten  and  the  Fisher  were  brothers.  They  lived  together  in 
an  underground  lodge.  The  Marten  had  a  young  wife  and  a  boy  of 
three  or  four  years  of  age.  One  day  the  Marten's  wife  went  down 
to  the  river  to  draw  water,  and  the  boy  accompanied  her.  When 
she  was  filling  her  bucket,  the  Spring  Salmon  jumped  out  of  the 
river  a  short  distance  away.  She  said  to  herself,  "What  a  good- 
looking  fellow  that  is  !  I  wish  I  could  have  him  for  my  husband." 
The  Spring  Salmon  heard  her,  swam  ashore,  and  said,  "  I  am  he 
whom  you  wished  to  be  your  husband.  Come  with  me."  They 
went  into  the  river  together. 

Meanwhile  the  Marten  said  to  his  brother,  "The  woman  is  long  in 
coming.  Go  and  see  what  has  happened."  The  Fisher  went  down 
and  found  the  buckets  of  water  and  the  boy.  When  he  asked  the 
latter  what  had  become  of  his  mother,  he  pointed  towards  the  river. 
Then  the  Fisher  returned  home  with  the  boy  and  the  water.  He 
told  his  brother  the  Marten  that  the  woman  had  disappeared.  The 
Marten  said,  "  I  know  what  has  become  of  my  wife.  She  is  fas- 
cinated with  the  Spring  Salmon,  who  has  bewitched  her,  and  taken 
her  home  with  him.  Therefore,"  he  said,  "we  must  go  and  get 
her."  Then  the  Fisher  went  out  and  caught  a  fawn,  and  brought  it 
home  for  the  boy  to  play  with ;  and  he  also  made  a  bow  and  arrows 
for  the  boy,  so  that  he  should  amuse  himself  by  shooting  at  the 


Traditions  of  the  Thompson  River  Indians.  65 

fawn ;  and  on  the  third  day  after  the  disappearance  of  the  woman, 
they  gave  the  boy  an  ample  supply  of  provisions  and  left  him  to  play 
with  the  fawn,  whilst  they  went  to  the  underground  lodge  where  the 
Spring  Salmon  stayed.  There  were  several  houses  there ;  and  to- 
wards evening,  when  most  of  the  people  had  gone  out  to  the  water 
to  wash  themselves,  these  two  ventured  out,  and  in  the  dusk  mixed 
with  the  women  as  they  were  going  home  again.  They  were  in  dis- 
guise, and  represented  some  female  relatives  of  the  Spring  Salmon, 
who  had  left  home  a  few  days  before.  In  this  disguise  they  met  the 
woman,  and  whispered  to  her  that  they  had  come  to  take  her  home, 
and  told  her  to  keep  her  new  husband  awake  as  late  as  possible  by 
playing  with  him,  so  that  when  he  went  to  sleep  he  should  sleep 
soundly.  They  then  all  entered  the  house  together.  There  was  very 
little  light  in  the  house,  as  it  was  mild  weather ;  and  the  people  had 
a  very  small  fire,  so  they  were  not  noticed  much  when  they  went  in. 
Going  to  an  out-of-the-way  corner  of  the  house,  they  sat  down. 
Some  person  said,  "  Let  the  fire  go  out  altogether.  It  is  too  warm." 
This  was  done,  and  after  a  while  it  was  altogether  dark  inside  the 
house.  The  woman,  as  directed,  kept  the  Spring  Salmon  awake  a 
long  time  by  playing  and  talking  with  him,  so  that  some  of  the 
people,  noticing  this,  said,  "  The  Spring  Salmon's  new  wife  is  very 
fond  of  playing  with  her  husband  to-night.  She  has  not  done  so 
hitherto."  After  the  Spring  Salmon  fell  asleep,  the  woman  rose, 
and  the  Marten  went  over  and  killed  him  by  cutting  off  his  head. 
Then,  turning  the  body,  neck  down,  towards  the  fireplace,  they  all 
departed,  the  Marten  carrying  the  Salmon  head.  They  walked  to 
the  shore  of  a  lake,  where  there  was  a  canoe,  by  means  of  which 
they  crossed  the  lake  ;  and  when  they  were  half  way  over  the  Mar- 
ten dropped  the  Spring  Salmon's  head  overboard.  Then  they  all 
went  home  together.  When  the  people  in  the  underground  lodge 
awoke  in  the  morning,  they  found  the  Spring  Salmon's  headless 
body.  The  Coyote  said,  "  I  am  certain  the  Marten  and  the  Fisher 
have  been  here  to  recover  the  Marten's  wife.  I  thought  they  looked 
strange  when  they  came  down  the  ladder  last  night,  and  their  gait 
looked  peculiar." 

The  people  went  out  to  search  for  the  fugitives.  The  Wolf  tracked 
them  by  the  blood  to  the  place  where  they  had  embarked  in  the 
canoe.  Then  the  Eagle  arrived  and  said,  "  I  saw  them  drop  the 
head  in  the  lake."  The  Spring  Salmon's  relatives  offered  a  great 
price  for  the  recovery  of  the  head.  The  Swan,  the  Goose,  the 
Ducks,  and  Divers,  all  tried  to  find  it,  but  failed.  At  last  the  Loon 
said  :  "  I  see  it  in  the  bottom,  but  none  but  I  can  dive  to  such  a 
depth.  If  you  will  treble  your  price,  I  will  get  it."  They  trebled 
the  reward,  and  the  Loon  dived,  and  got  the  head.     The  people 


66  Traditions  of  the  Thompson  River  Indians. 

then  took  the  head  home,  and  put  it  on  the  body.  The  Otter  and 
the  Wolf,  who  were  the  most  powerful  shamans,  then  treated  the 
corpse  and  brought  it  back  to  life,  and  the  Spring  Salmon  became 
as  well  as  before. 

XIX.     THE    HARE   AND   THE  GRIZZLY   BEARS. 
[NkamtcrnEmux.] 

The  Hare  lived  with  his  old  grandmother,  in  an  underground 
lodge  on  one  side  of  a  large  river ;  whilst  on  the  other  side  lived  the 
Grizzly  Bear  family,  consisting  of  the  parents  and  four  children. 
The  Grizzly  Bears  had  plenty  of  dried  salmon  209  in  their  cellar,  but 
the  Hare  had  none.  He  said  to  his  grandmother,  "  I  will  go  and 
steal  the  dried  fish  of  the  Grizzly  Bears  from  their  cellar."  The  old 
woman  said,  "  Don't  do  so  ;  they  may  kill  you.  They  are  powerful 
people."  But  he  replied,  "  Oh,  no  !  they  cannot  kill  me.  I  will  kill 
them."  He  went  across  in  his  canoe  at  night,  and  stole  all  the 
dried  fish  of  the  Grizzly  Bears,  and  digging  a  hole  in  his  under- 
ground lodge,  hid  it  there.  On  the  next  morning  the  Grizzly  Bear's 
wife  came  along,  and  entered  their  house,  saying,  "  Have  you  seen 
any  stranger  around  ?  Some  one  has  stolen  all  our  dried  salmon." 
The  Hare  was  sitting  on  the  top  of  the  hole  where  the  stolen  salmon 
were  buried,  and  he  mocked  the  Grizzly  Bear,  imitating  her  tone  of 
voice,  and  repeating  her  words,  instead  of  answering  her  questions. 
The  Grizzly  Bear  got  angry,  and  said,  "  I  believe  it  is  you  who  have 
stolen  our  salmon."210  At  the  same  time  he  attacked  him.  In  the 
fight  which  followed,  the  Bear  tried  to  bite  and  to  strike  the 
Hare ;  but  the  latter  was  too  quick,  jumping  from  side  to  side,  and 
underneath  and  over  the  Grizzly  Bear,  who  now  pressed  her  antago- 
nist hard.  The  Hare  was  getting  out  of  breath,  therefore  he  cried 
to  his  grandmother,  "  Throw  the  pitchwood  in  the  fire  !  The  Griz- 
zly is  getting  the  better  of  me."  The  old  woman  did  so,  and  imme- 
diately there  was  a  great  blaze  and  heat,  and  the  house  was  soon 
full  of  smoke,211  consequently  the  Bear,  who  was  inconvenienced 
thereby,  commenced  to  lose  ground,  and  finally  was  clubbed  and 
killed  by  the  Hare,  who  skinned  her,  and  cut  her  up,  hanging  the 
paws  and  some  of  the  fat  underneath  the  ladder.  Next  morning  the 
husband  of  the  bear  came  across  the  river  and  asked  if  they  had 
seen  his  wife.  The  Hare  mocked  and  mimicked  him,  as  he  had 
done  the  wife.  Just  then  a  drop  of  fat  fell  down  on  the  Bear's  nose 
from  his  wife's  paws,  for  he  was  sitting  under  the  ladder.  He  looked 
up,  and,  seeing  parts  of  his  wife's  body  hanging  there,  at  once 
accused  the  Hare  of  having  killed  his  wife,  and  attacked  him 
fiercely.  The  Hare  was  getting  the  worst  of  the  engagement  again, 
so  he  cried  to  his  grandmother  to  throw  the  pitchwood  in  the  fire. 


Traditions  of  the  Thompson  River  Indians.  67 

She  did  so,  and  the  Bear  at  once  became  embarrassed,  and  finally 
was  killed  by  the  Hare,  who  butchered  him  and  hung  up  his  car- 
cass.212 He  then  told  his  grandmother  that  he  would  go  across  the 
river,  and  kill  the  Grizzly  children.  She  advised  him  not  to  do  so  ; 
but  he  went,  and,  entering  their  underground  lodge,  he  slew  three  of 
them.  The  youngest  one  escaped.  If  it  had  not  done  so,  there 
would  now  be  no  Grizzly  Bears  in  the  world. 

Some  time  afterwards  the  Hare  said  to  his  grandmother,  "  Wash 
yourself,"  which  she  did.  Then  he  said,  "  Comb  and  dress  your 
hair."  She  did  so.  Then  he  said,  "Paint  your  face,"213  and  she  did 
as  told.     He  then  killed  her.214 


XX.    BATTLE   OF   THE   BIRDS. 

[Nkamtci'nEmux.] 

All  the  birds  agreed  to  help  the  Hala'u  215  to  steal  the  wife  of  the 
Baldheaded  Eagle,  who  was  a  very  good  woman,  but  ill  treated  by 
her  husband.  The  Hala'u  said,  "  We  will  all  go  to  the  underground 
lodge  of  our  grandfather,  the  Baldheaded  Eagle.  I  will  stay  outside 
whilst  all  of  you  go  inside,  and  engage  him  in  a  game  of  lehal,  and 
you  will  at  the  same  time  complain  of  the  cold,  and  keep  putting 
wood  on  the  fire,  until  the  house  gets  very  hot,  when  his  wife  will 
be  sure  to  come  outside  to  cool  herself."  Accordingly  all  the  birds 
entered,  and  engaged  the  Baldheaded  Eagle  in  a  game.  They  did 
as  directed  by  the  Hala'u,  and  soon  the  place  was  very  hot.  Before 
long  the  wife  arose  and  said,  "  I  am  going  out  to  cool  myself.  I  can- 
not stand  the  heat."  As  soon  as  she  got  outside,  the  Hala'u  took 
possession  of  her,  and  conducted  her  to  his  house.  Shortly  after- 
wards the  birds  ceased  playing  with  the  Baldheaded  Eagle,  and  all 
went  home  in  a  body.  As  the  woman  did  not  return,  the  Bald- 
headed  Eagle  knew  what  had  happened,  and  began  to  train  himself. 
After  training  for  some  time,  he  donned  a  collar  of  several  thick- 
nesses of  birch-bark,  and  repaired  to  the  house  of  the  Hala'u,  where 
all  the  birds  were  assembled.  Here  he  took  up  his  position  on  the 
top  of  the  ladder,  and  challenged  them  to  battle.  Each  one  of  the 
smaller  birds  went  in  succession  to  the  woman  to  get  his  hair 
combed,  and  straightway  to  fight  the  Baldheaded  Eagle  ;  but  they 
all  fell  an  easy  prey  to  their  warlike  and  powerful  enemy.  Then 
the  larger  and  more  powerful  birds  had  their  hair  combed  and  went 
out ;  but  they  also  were  slain.  The  Raven  had  his  hair  combed  by 
the  woman  and  then  went  out ;  but  he,  too,  soon  fell  a  victim.  Next 
came  the  Chicken  Hawk  ;  but  he  soon  shared  the  same  fate.  Then 
the  Fish  Hawk  sallied  forth,  and  there  was  a  stubborn  fight ;  but 
eventually  the  Baldheaded  Eagle  killed  him  and  cut  off  his  head. 


68  Traditions  of  the  Thompson  River  Indians. 

After  that  the  Hala'u  himself  went  forth  with  a  birch-bark  collar 
around  his  neck,  and  forthwith  ensued  a  fierce  battle.  The  com- 
batants rose  to  the  clouds,  and  dropped  to  the  earth,  fighting ;  but 
at  last  the  Hala'u  was  slain  and  decapitated.  The  woman  then  com- 
menced to  wail  inside  the  house,  for  there  was  only  one  bird  left, 
viz.,  the  Ha'tahat,216  who  also  had  his  hair  combed,  and  went  to  give 
battle  to  the  Baldheaded  Eagle.  The  contest  was  a  very  furious 
one.  The  combatants  flew  up  to  the  clouds  several  times,  and  back 
again.  At  last  the  Baldheaded  Eagle  was  slain,  and  the  Ha'tahat 
took  possession  of  the  woman.  Afterwards  he  went  around  and 
healed  the  wounds  of  the  dead  birds,  put  their  heads  on  their  bodies, 
and  they  all  came  to  life  again,  except  the  Baldheaded  Eagle.217 

XXI.     STORY   OF   THE   OTTER. 

[Nkamtd'nEmux.] 

At  one  time  there  was  a  group  of  underground  lodges  somewhere 
in  the  NLak'a'pamux  country.218  In  one  of  these  lived  a  very  pretty 
girl,  who  had  numerous  suitors  or  lovers,  all  of  whom  she  refused. 
Her  real  lover  was  the  Otter,  a  young  man  who  had  spent  much 
time  in  training,  but  who  was  too  bashful  to  ask  for  the  girl  from 
her  parents,  seeing  that  so  many  others  had  been  rejected  by  both 
the  parents  and  the  girl ;  moreover,  he  had  never  been  able  to  see  the 
girl  himself.  One  day,  one  of  the  rejected  suitors  threw  a  sickness 
on  the  girl,  so  that  she  died  in  a  few  days.  The  night  after  she  was 
buried,  the  Otter  repaired  to  the  grave,  and  dug  her  up,  and  tried  to 
resuscitate  her  until  daybreak,  but  without  avail.  He  then  hastily 
buried  the  body  again.  During  the  daytime  he  sat  sullen  and  sor- 
rowful, without  talking  to  any  one,  neither  would  he  partake  of 
food.  At  night  he  again  dug  up  the  body  of  his  love,  and  tried  to 
resuscitate  her  until  daybreak.  He  did  this  four  successive  nights, 
and  on  the  fourth  he  brought  her  so  far  back  to  life,  that  she  was 
able  to  sit  up  and  speak  to  him.  He  then  took  her  on  his  back,  to 
her  father's  house,  laying  her  down  in  the  same  place  she  had  occu- 
pied when  in  life,  and  which  was  not  yet  occupied  by  the  people.219 
He  then  lay  down  beside  her,  spreading  her  robe  over  both.  The 
people  woke  up  in  the  morning,  and  were  startled  to  see  a  couple 
sleeping  there  in  the  place  of  the  dead  girl.  Her  father  and  mother 
cried  out,  "  Whoever  you  are,  don't  sleep  there,  for  evil  will  befall 
you."  But  the  couple  never  moved.  The  people  wondered  who 
they  might  be,  until  the  Coyote,  who  was  sleeping  in  one  corner 
of  the  house,  said,  in  his  usual  peculiar  manner  of  speaking,  "  It  is 
the  Otter,  and  he  has  dug  up  his  sweetheart  out  of  the  grave,  and 
brought  her   home."     The   people  would  not  believe  the  Coyote 


Traditions  of  the  Thompson  River  Indians.  69 

until  the  Otter  arose  and  told  the  girl  to  do  the  same.  When  the 
people  saw  it  was  their  daughter  brought  back  to  life  again,  they 
were  both  astonished  and  pleased.  Messengers  were  sent  out  to 
cry  with  a  loud  voice ;  and  all  the  people  gathered  in  the  lodge 
to  verify  the  statements,  and  to  see  the  man  who  had  restored  her  to 
life.  The  Otter  then  became  a  mighty  shaman.  One  day  he  was 
lying  down  in  the  house  with  his  wife,  when  a  lad  came  in,  and  said 
to  him  in  a  whisper,  "  How  did  you  manage  to  bring  your  wife 
back  to  life  again  ?  My  sweetheart  is  dead  and  I  want  to  resuscitate 
her."  The  Otter,  for  fun,  said,  "I  dug  her  up,  and  carried  her 
home,  then  I  tickled  the  soles  of  her  feet,  and  she  came  to  life 
again."  The  boy  at  once  ran  away.  The  Otter's  wife  said  to  her 
husband,  "Why  did  you  tell  the  boy  that?  He  will  go  and  do  it." 
About  midnight  the  boy  stole  softly  into  the  underground  lodge 
carrying  the  body  of  his  dead  sweetheart.  He  laid  her  down  and 
at  once  commenced  to  tickle  the  soles  of  her  feet.  He  tickled  until 
near  daybreak,  but  there  was  no  appearance  of  life  coming.  He 
became  frightened,  and  took  the  body  on  his  back  to  go  and  bury  it 
again.  But  going  up  the  ladder  of  the  underground  lodge  his  pack- 
ing-line broke,  and  the  body  fell  down  with  a  thud.  He  hastily  tied 
it  up  again,  and  mounted  the  ladder;  but  the  line  broke  a  second 
time  when  he  was  half  way  up,  the  corpse  falling  as  before.  He  did 
this  four  times,  the  line  breaking  each  time,  and  at  last  the  people 
awoke.  They  inquired  what  was  the  matter.  The  fifth  time  he  got 
outside  with  the  corpse ;  but  as  some  one  came  up  the  ladder  behind 
him,  he  became  afraid,  and  let  the  body  down,  and  ran.  The  people 
were  surprised  to  see  the  body  of  the  girl  there,  and  knew  that  some 
one  had  been  carrying  it.     They  buried  it  again. 

The  Otter  was  not  only  a  noted  shaman,  but  also  a  very  success- 
ful fisherman,  and  used  to  catch  immense  numbers  of  fish.220 


XXII.    THE   GRIZZLY   BEARS   AND   THE   BLACK  BEARS. 

[Nkamtci'nEmux.] 

Once  upon  a  time  a  man  221  lived  in  the  mountains  who  had  two 
wives,  the  Grizzly  Bear  and  the  Black  Bear.  He  loved  the  latter, 
so  that  the  former  became  jealous,  and  made  up  her  mind  to  get  rid 
of  her  rival.  One  day  she  said  to  her  husband,  "  I  am  going  to  dig 
roots.  Come  along  with  me,  and  help  me  to  carry  them  home." 
He  accompanied  her.  About  sunset  she  turned  to  him  and  said, 
"  It  is  time  we  were  going  home ;  but  there  is  no  great  hurry. 
Come  here  and  lay  your  head  on  my  lap.  I  will  louse  you."  He 
did  as  requested,  and,  after  picking  over  his  head  a  little  while,  the 
Grizzly  wife  said,  "  What  a  quantity  you  have !     It  is  a  wonder  the 


yo  Traditions  of  the  Thompson  River  Indians. 

wife  you  love  so  much  does  not  louse  you."  Then  she  bit  him  in 
the  throat,  and  killed  him.  She  then  cut  off  his  genitalia,  put  them 
in  her  basket,  and  went  home.  Here  she  said  to  the  Black  Bear, 
"  Our  husband  left  me  and  went  shooting,  but  did  not  come  back." 
After  dark  she  put  her  husband's  genitalia  in  the  ashes  to  roast. 
One  of  the  young  Black  Bears  saw  her  when  she  was  raking  the 
coals,  and  shouted,  "  She  is  baking  my  father's  genitalia."  But  the 
Grizzly  Bear  made  fun  of  the  child,  and  peace  was  restored.  After 
the  meat  was  cooked,  the  Grizzly  arose  from  her  bed  and  ate  it. 

The  next  morning  she  said  to  the  Black  Bear,  "  Let  us  go  out  and 
search  for  our  husband."  About  sunset  she  called  the  Black  Bear 
and  said,  "  It  is  in  vain  to  search  any  longer.  Let  us  go  home  to 
our  children.  But  we  have  plenty  of  time ;  let  us  rest  before  we 
start."  She  then  said,  "  Come  and  lay  your  head  on  my  lap.  I  will 
louse  you."  This  the  Black  Bear  did,  and  after  a  while  the  Grizzly 
bit  her  throat,  killed  her,  and  cut  off  her  breasts.  On  arriving 
home,  she  told  the  Black  Bear's  children,  "It  is  strange  your  mother 
did  not  overtake  me.  She  must  have  gone  a  long  way  searching  for 
her  husband."  That  night  the  Grizzly  Bear  baked  the  breasts  ;  but 
one  of  the  Black  Bear's  children  saw  her  and  shouted,  "Oh,  my 
mother's  breasts ! "  But  the  Grizzly  Bear  made  fun  of  the  child, 
and  said  she  was  baking  roots.  Then  she  told  her  three  children  m 
that  she  had  killed  her  husband  and  his  wife,  and  that  she  also 
wanted  to  kill  the  Black  Bear's  three  children.  "  When  I  go  away 
to  dig  roots  in  the  morning,"  she  told  them,  "  say  to  the  Black  Bear's 
children,  *  Let  us  play  at  feasting ! '  Then  set  before  them  a  basket 
of  their  choicest  food,223  in  order  that  they  may  eat  heavily  and  lose 
their  strength.  You  must  eat  very  little  of  the  food  they  give  to 
you.  Then  say,  '  Let  us  go  and  swim,'  and  when  you  get  to  the 
lake  suggest,  '  Let  us  play  at  fighting.'  They  will  be  full,  and  you 
can  easily  overcome  them  and  drown  them.  Then  take  their  bodies 
home,  and  stick  the  youngest  one  on  a  stick  to  roast,  for  I  shall 
be  hungry  when  I  get  home."  In  the  morning  the  young  Grizzly 
Bears  did  as  told.  The  eldest  Black  Bear,  however,  became  sus- 
picious, and  warned  his  brothers.  They  ate  very  little  of  the  food 
given  to  them  by  the  Grizzly  Bears  ;  but  the  latter  could  not  restrain 
their  appetites.  The  Grizzly  Bears  then  said,  "  Let  us  go  and 
swim."  They  all  went  down  to  the  lake  and  swam.  They  then 
suggested,  "  Let  us  play  at  fighting."  The  Black  Bears  agreed,  and 
the  two  youngest  commenced  first.  The  Grizzly  Bear  being  glutted 
was  soon  put  under  the  water  by  the  Black  Bear,  and  drowned. 
They  pulled  his  body  to  the  bank  and  laid  it  down,  saying,  "We 
will  bring  him  to  life  again  by  and  by."  The  next  two  then  had  a 
contest,  resulting  in  the  death  of  the  Grizzly  Bear,  as  before ;  and 


Traditions  of  the  Thompson  River  Indians,  7 1 

lastly  the  two  eldest  met,  with  the  same  result.  The  Black  Bears 
then  took  the  bodies  of  the  Grizzly  Bears  to  the  house,  stuck  the 
youngest  one  on  a  stick  to  roast,  and  laid  the  others  in  the  place 
where  the  Black  Bears  themselves  generally  lay,  covering  them  over 
with  rotten  wood  and  ant-hills.  They  then  went  as  fast  as  possible 
along  the  trail  to  their  grandfather's  house. 

The  She-Grizzly  Bear  came  home  after  dark,  and  being  hungry 
at  once  commenced  to  eat  the  small  bear  on  the  spit,  and  was  thus 
engaged  when  the  Meadowlark  cried  out,  "You  are  eating  your 
own  child ! "  She  then  looked,  and  recognized  it  by  the  claws. 
She  flew  into  a  rage,  ran  to  where  the  Black  Bears  slept,  to  kill 
them,  but  found  there  her  own  children  dead.  She  then  started  on 
the  trail  of  the  Black  Bears,  and  overtook  them  shortly  before  they 
reached  the  river,  where  their  grandfather  lived.  The  Black  Bears 
ran  up  a  tree.  The  Grizzly  came  to  the  foot  of  the  tree,  and  said  to 
them,  "  Your  father  and  mother  have  come  back,  and  I  have  come 
to  tell  you  so.  Come  down  and  return  with  me  to  your  parents  !  " 
But  the  eldest  Black  Bear  told  her  she  lied,  and  advised  the  others 
not  to  go  down.  She  then  grew  angry,  and  said  she  would  kill 
them,  commencing  at  once  to  bite  the  tree  at  the  butt,  in  order  to 
make  it  fall.  When  the  tree  was  nearly  falling,  the  eldest  Black 
Bear  said,  "We  will  drop  the  youngest  one  down  to  you.  Open 
your  mouth  wide."  He  then  threw  dry  rotten  wood  mixed  with 
ants  into  the  Grizzly's  face,  choking  and  blinding  her.  The  three 
brothers  forthwith  descended  and  ran  for  the  river.  On  arriving 
they  saw  their  grandfather  S'qone'qa  m  patching  his  canoe  on  the 
other  side.  He  came  across  to  fetch  them,  and  landed  them  safely 
on  the  other  side.  They  told  him  their  story  and  said,  "  The  Grizzly 
Bear  will  be  here  in  a  little  while."  As  expected,  the  Grizzly  came 
and  called  on  S'qone'qa  to  take  her  over.  He  took  her  into  his 
canoe,  and  told  her  to  sit  down  on  an  unpatched  hole,  so  as  to  keep 
the  water  from  coming  in.  They  took  a  long  while  to  cross ;  and 
all  the  large  fishes  bit  the  Grizzly  through  this  hole,  pulling  out  her 
entrails.  When  she  would  jump  up,  the  canoe  would  fill  with  water, 
so  that  she  had  to  sit  down  again.  The  result  was  that,  when  she 
landed,  she  fell  down  dead. 

Shortly  afterwards  the  Coyote  came  along  and  found  the  Grizzly 
Bear's  body,  and,  cutting  it  up,  put  the  pieces  on  sticks  to  roast  at 
the  fire  which  he  had  lighted.  Here  he  left  them  to  cook,  intending 
to  eat  them  in  the  morning,  and  in  the  mean  time  retired  to  sleep 
with  his  two  children,  who  accompanied  him.  During  the  night  the 
Fox  came  along  and  ate  all  the  fat  meat  which  he  found  roasting. 
When  about  to  depart,  he  saw  that  the  Coyotes  still  slept,  and 
rubbed  grease  over  the  mouths  of  the  two  children  and  on  the  hands 


72  Traditions  of  the  Thompson  River  Indians, 

of  their  father.  In  the  morning  when  the  Coyote  awoke,  he  missed 
his  meat,  and  seeing  stiffened  grease  around  the  mouths  of  his  chil- 
dren, he  thought  they  had  eaten  the  meat.  So  he  thrashed  them 
severely.  But  they  cried  out,  "  It  must  have  been  you,  father,  who 
ate  the  meat,  because  your  hands  are  all  covered  with  grease." 
The  Coyote  then  guessed  what  had  happened,  and  lamented  the  lost 
meat.225 

XXIII.     THE    GRIZZLY    BEARS   AND   THE   HUNTERS.226 

[NkamtcrnEmux.] 

Four  brothers  lived  together  in  the  mountains.227  They  were 
hunters,  and  consequently  spent  all  their  time  there.  They  had  a 
sister  who  lived  with  them  and  whose  name  was  Silolaxi'x-tem.228 
She  was  a  very  small  229  girl,  and  used  to  dig  roots  for  her  brothers, 
who  had  burned  a  piece  of  mountain  side,  so  that  the  skdmitc 
root 230  should  yield  a  better  crop ;  and  it  was  here  that  the  little 
sister  went  to  dig  roots.  One  of  her  brothers  had  made  a  basket 
for  her  out  of  a  deer's  hoof.  She  had  a  tiny  dog,  the  Louse, 
which  constantly  followed  her.  This  dog  had  great  difficulty  in 
walking  through  the  grass,  and  grew  tired  jumping  over  the  ob- 
stacles in  its  way.  Therefore  she  used  to  lift  it  over  the  taller 
grass.  She  generally  led  the  dog  by  a  string,  singing  as  she  went 
along,  sometimes  to  or  about  her  dog,  sometimes  about  her  root- 
digging,  or  again  about  her  brothers  who  were  out  hunting.  She 
usually  carried  a  lunch  of  deer's  marrow  in  her  basket,  which  she 
partook  of  whenever  she  felt  hungry.  The  four  231  Grizzly  Bear  sis- 
ters also  lived  in  the  mountains  and  used  to  dig  roots,  wandering 
about  from  place  to  place.  At  length  they  came  to  the  spot  which 
had  been  burned,  and  found  the  s'kdtnitc  root  very  plentiful.  Here 
they  dug,  and  presently  heard  the  little  girl  singing  about  her 
brothers  having  gone  hunting.232  They  searched  for  the  girl,  who, 
seeing  them  coming,  became  frightened,  and,  in  order  to  hide  her- 
self, jumped  into  the  hole  from  which  she  had  dug  roots.  But  there 
was  no  room  for  her  dog  in  the  hole ;  and  the  bears  seeing  it,  with 
a  string  leading  to  the  hole  where  she  was  hidden,  found  her.  They 
asked  her  if  she  had  any  elder  brothers,  and  she  said,  "Yes." 
Then  they  filled  her  basket  with  roots,  and  said  they  would  ac- 
company her  home,  where  they  hid  outside  the  lodge,  while  the  girl 
went  inside  and  cooked  the  roots  for  her  brothers.  Shortly  after 
dark  the  four  brothers  came  in,  each  carrying  a  deer  inside  its 
skin.233  They  began  to  eat,  praising  their  sister  for  the  large 
amount  of  fine  roots  that  she  had  dug.  They  said,  "  Our  little 
younger  sister  must  be  growing  strong.  Hitherto  she  was  not  able 
to  dig  so  many  roots."     They  gave  her  venison  to  eat,  which  she 


Traditions  of  the  Thompson  River  Indians,  73 

kept  passing  out  underneath  the  tent  to  the  bears.  The  brothers 
wondered  at  her  huge  and  unwonted  appetite,  saying,  "  Hitherto 
our  little  younger  sister  was  not  able  to  eat  so  much."  Before  enter- 
ing the  lodge,  the  Grizzly  Bear  had  given  Silolaxi'xtem  four  very 
large  s'ka'mitc  roots,  in  the  heart  of  each  of  which  they  had  placed 
a  hair  taken  from  their  pubes,  and  had  directed  her  to  roast  these 
roots  for  her  brothers,  and  to  see  that  they  ate  them  whole ;  for  if 
they  attempted  to  break  them,  she  was  to  warn  them,  saying,  "  Do 
not  break  the  roots  before  you  eat  them,  because  if  you  do,  my  root- 
digger  will  break  when  I  dig  roots  with  it."  Silolaxi'xtem  had 
roasted  the  four  roots  as  directed,  and  now,  taking  them  out  of  the 
ashes,  gave  them  to  her  brothers,  who  were  surprised  at  their  large 
size.  One  of  the  brothers  took  one,  and  was  going  to  break  it  in 
two,  when  his  sister  told  him  just  as  the  Grizzly  Bears  had  instructed 
her.  Then  he  desisted,  and  put  the  root  into  his  mouth  whole. 
Each  of  the  brothers  ate  one.  Before  long  some  of  the  brothers 
said  they  were  thirsty,  and,  as  there  was  no  water  in  the  lodge,  they 
told  the  youngest  brother  to  go  and  fetch  some.  He  took  the  bucket 
and  went,  but  had  not  gone  far  from  the  lodge  when  one  of  the 
Grizzly  Bear  women  ran  up  to  him  and  embraced  him.  He  became 
ashamed,  and,  turning  back  to  the  lodge,  entered  and  lay  down. 
His  brothers  were  astonished  at  his  action,  and  asked  him  what  had 
happened,  but  he  did  not  answer  them.  Then  one  of  the  others 
took  up  the  bucket  and  went  to  fetch  water ;  but  he,  too,  was  em- 
braced by  one  of  the  women,  and,  returning,  acted  just  like  his 
brother.  After  the  third  brother  had  done  likewise,  the  eldest 
arose  and  went  outside,  where  he  also  was  embraced  by  one  of  the 
Grizzly  Bear  women,  who  said  to  him,  "  We  are  four  sisters.  We 
found  your  sister  digging  roots,  and  she  told  us  that  she  had 
brothers.  We  thought  that  we  would  pay  you  a  visit."  The  Hunter 
answered,  "Then  it  must  have  been  you  who  gave  our  sister  so 
many  roots;"  and  they  answered,  "Yes,  we  did  so."  Then  he  in- 
vited them  to  come  inside  the  lodge,  which  they  did,  and  the  four 
Hunters  took  the  four  Grizzly  Bear  women  for  their  wives.234 

Afterwards  the  eldest  Grizzly  Bear  killed  and  ate  the  three  younger 
brothers  and  their  three  wives  (her  sisters).  The  eldest  brother  then 
became  afraid,  and,  taking  his  little  sister  with  him,  ran  away,  and 
camped  in  the  lonely  and  high  mountains.  His  wife,  the  eldest 
Grizzly  Bear,  searched  for  them,  but  could  not  find  them.  The 
Hunter  then  married  Silolaxi'x'tem,  and  in  time  she  bore  him  a  child. 
One  day  the  Grizzly  Bear  was  out  digging  roots,  and  she  heard  a 
woman  singing  to  her  baby,  "  Oh,  your  uncle  is  out  hunting  !  Oh, 
your  father  is  out  hunting ! "  She  followed  the  sound  and  found  the 
lodge,  which  was  that  of  the  little  sister.    She  went  in  and  killed  the 


74  Traditions  of  the  Thompson  River  Indians. 

young  woman  and  ate  her.  She  also  killed  the  child,  and  put  in  the 
cradle  a  piece  of  wood,  which  she  covered  up ;  then  she  sat  down 
and  sang  to  the  supposed  child,  and  rocked  the  cradle.  In  the  even- 
ing the  Hunter  returned,  and,  hearing  the  singing,  recognized  the 
voice  as  that  of  his  Grizzly  Bear  wife.  He  was  afraid  of  her  and 
wished  to  kill  her.  He  devised  a  plan  to  accomplish  his  object.  He 
made  all  the  water  of  the  creeks  near  his  lodge  gather  in  front  of 
his  house  in  a  hole,  which  he  covered.  Then  he  entered  the  lodge, 
and  said,  "I  am  almost  dead  with  thirst.  Go  and  get  me  some 
water."  The  Grizzly  Bear  took  a  pail  and  ran  away  to  fetch  it, 
going  first  to  one  creek,  and  then  to  another ;  but  finding  each  creek 
dry,  she  came  back  hot  and  covered  with  perspiration,  saying,  "  I 
cannot  find  any  water."  The  Hunter  said,  "  I  did  not  tell  you  to  go 
so  far.  You  will  find  plenty  of  it  in  front  of  the  house,  in  a  hole 
under  cover."  She  went  out,  and,  taking  off  the  cover,  found  plenty. 
Being  thirsty  herself  after  her  long  run,  she  bent  down  to  drink. 
Then  the  Hunter  came  out  and  pushed  her  from  behind,  and  she 
fell  into  the  hole  headlong,  and  was  drowned.  The  Hunter  then 
turned  back  the  waters  into  their  natural  channels.235 


XXIV.     THE   WOLF   BOY   AND   HIS   GRANDMOTHER. 

[  N  kam  tci'nEmux.  ] 

Formerly  there  were  a  great  number  of  people  around  Lkamtci'n 
(Lytton)  and  that  neighborhood,  and  over  most  of  the  country  of  the 
NLak"a'pamux  ;  but  the  country  was  set  on  fire  by  people  coming 
from  the  direction  of  the  Okanagon  country,  and  all  the  inhabitants 
were  burned,  excepting  an  old  blind  woman  and  a  boy,  who  escaped 
by  taking  refuge  on  a  well-beaten  trail  which  the  fire  could  not 
reach.  The  boy  said  that  he  would  be  revenged.  He  went  and 
trained  himself,  and  obtained  magical  powers.  After  a  while  he 
told  his  grandmother  that  he  had  waxed  strong  in  magic,  and  was 
going  to  have  revenge  on  his  enemies.  His  grandmother  said,  "  I 
will  go  with  you,  as  I  may  be  of  help  to  you."  He  found  a  short 
piece  of  hollow  wood,  put  his  grandmother  inside,  and  in  this  man- 
ner dragged  her  along,  for  she  was  too  old  and  frail  to  walk.  After 
many  days  they  came  to  an  impenetrable  piece  of  bush.  He  told 
his  grandmother  that  he  could  not  pass  through  it.  Then  she 
crawled  out,  and  told  him  to  hold  open  her  eyelids,  so  that  she  could 
look  at  it.  At  once  the  obstacle  vanished.  They  did  the  same  with 
a  barrier  of  fallen  timber.  After  a  while  he  left  the  old  woman,  and 
in  the  shape  of  a  wolf  went  on  alone.  Presently  he  approached  a 
large  group  of  underground  lodges.  A  boy  saw  the  Wolf,  and  cried 
out  to  the  people  inside ;  but  he  transformed  himself  into  eagle's 


Traditions  of  the  Thompson  River  Indians.  75 

down,  and  fluttered  down  on  to  the  lodge,  setting  it  on  fire,  and  burn- 
ing all  the  inmates.  He  did  so  with  three  large  houses,  and  then 
went  on  to  the  fourth  one.  The  boy  who  had  first  seen  him  ran 
into  the  chief's  house,  and  told  him  what  had  happened  to  the  other 
houses  and  inmates.  The  chief  then  seized  all  his  daughters  and 
the  other  young  women  in  the  house,  throwing  them  on  a  heap  of 
tanned  skins.  He  then  ran  out,  and,  seeing  the  Wolf,  said,  "  Chief, 
have  mercy  on  me.  Come  into  my  house,  and  I  will  give  you  a  great 
present."  The  Wolf  changed  into  the  eagle's  down,  and  when  near 
the  house  again  metamorphosed  himself  into  a  young  man.  He 
entered,  and  received  the  large  present  of  skins,  and  all  the  young 
women  on  them  for  his  wives,  and  did  not  return  to  his  own  country. 
He  left  his  grandmother,  who  was  the  Short-tailed  Mouse,236  in  the 
mountains,  where  she  ever  afterwards  dwelt  all  alone,  and  lived  by 
her  magic.  After  this  the  NLak'a'pamux  country  was  uninhabited 
for  along  time.237 

XXV.     STORY   OF   STETSO'.288 
[Nkamtci'nEmux.] 

There  once  lived  near  Spences  Bridge  a  lad  named  StEtso',  the 
only  survivor  of  the  great  fire.  This  lad  was  endowed  with  magic, 
and  possessed  great  knowledge.  One  day  during  the  run  of  the 
salmon  he  went  to  the  mouth  of  Nicola  River  to  fish.  At  his  word 
trees  fell  down,  were  split,  and  cut  into  lengths,  and  took  their  posi- 
tion in  the  river,  forming  a  weir.  He  then  commanded,  and  spears 
and  nets  were  made,  and  the  fish  were  taken  out  of  the  river,  opened, 
split,  and  hung  up  to  dry  in  hundreds.  After  this  he  went  home, 
and  told  his  grandmother  what  he  had  done.  She  did  not  believe 
him,  and  said  to  him,  "  You  could  not  possibly  have  done  all  that  in 
one  day.  Your  fathers  worked  many  days  when  constructing  their 
weirs,  and  could  only  catch  a  few  fish  at  most."  The  next  morning, 
StEtso'  went  to  see  his  fish,  and  found  that  they  had  all  been  eaten 
up.239  He  went  home  and  told  his  grandmother  what  had  happened, 
and  in  anger  said  he  would  make  a  bow  and  arrows  to  shoot  the 
thieves.  But  he  could  not  make  these  simply  by  his  magic;  there- 
fore he  asked  his  grandmother's  advice.  She  told  him  the  different 
animals  to  whom  he  must  go  and  ask  help  to  finish  his  bow  and 
arrows.  Firstly,  he  must  go  to  the  Eagle  for  feathers  to  tip  his 
arrows  with.  He  covered  himself  up  with  thick  birch-bark  for  pro- 
tection, and  went  down  to  a  very  precipitous  rock,  in  which  the 
Eagle  had  his  home.  When  the  Eagle  saw  StEtso'  approaching,  he 
attacked  him.  The  youth  laid  hold  of  the  Eagle.  In  the  struggle 
they  fell  off  the  rock,  and  gradually  reached  the  ground,  the  Eagle 


76  Traditions  of  the  Thompson  River  Indians. 

stopping  the  rapidity  of  their  fall  by  the  flapping  of  his  wings.  They 
continued  their  fight  for  a  short  time  after  reaching  the  ground  ;  but 
StEtso'  had  the  best  of  the  engagement,  and  choked  the  Eagle,  who 
was  unable  to  hurt  him,  owing  to  his  birch-bark  armor.  Then  he 
pulled  out  the  Eagle's  tail-feathers,240  and  ran  away  with  them,  leav- 
ing his  adversary  to  lament  his  loss.  Next  StEtso'  was  sent  by  his 
grandmother  to  the  Buck  Deer  for  sinew  for  his  bow-string.  He 
went  and  met  the  Fawn,  who  told  him,  "  My  mother  the  Doe  is 
coming  along."  He  then  met  the  Doe,  who  said,  "You  will  see  my 
grandfather  the  Buck  a  short  distance  behind."  At  last  he  met  the 
Buck,  who  was  glad  to  see  him,  and  invited  him  to  have  a  ride  on 
his  back,  an  invitation  which  StEtso'  gladly  accepted.  Presently  he 
took  his  knife,  and  commenced  to  cut  the  Buck  at  the  back  of  the 
neck.  The  latter  said,  "  Ah,  my  child !  that  hurts.  What  are  you 
doing  to  me  ?  "  StEtso'  answered,  "  I  am  only  scratching  for  your 
lice."  Finally  StEtso'  cut  so  deeply  that  the  Buck  fell  down  and 
died.  He  then  cut  him  up,  and  took  the  sinew  from  his  back.  After 
he  had  returned  home,  his  grandmother  sent  him  to  two  old  men 
who  were  the  possessors  of  arrowstone,  and  who  lived  in  an  under- 
ground lodge  some  distance  away.241  He  arrived  there  and  they  wel- 
comed him.  He  talked  quietly  to  one  and  told  him  that  the  other  old 
man  called  him  "  arrow  eyes  "  and  other  bad  names,  and  made  much 
fun  of  him.  Then  he  went  to  the  other  old  man  and  told  him  some- 
what the  same  story  of  his  companion,  who,  he  said,  told  lies  about 
him,  and  called  him  names.  By  this  means  the  two  old  men  became 
incensed  at  one  another,  and  commenced  to  fight.  Immediately 
white  arrowstone  began  to  drop  from  the  body  of  the  one,  and  black 
arrowstone  from  that  of  the  other.  StEtso'  gathered  them  up  and 
ran  out  carrying  a  large  pile  of  them,  unnoticed.  He  then  told  the 
old  men,  "  You  have  had  enough.  Stop  fighting.  I  was  only  fool- 
ing you."  The  old  men  sat  down,  saying,  "It  is  too  bad  that  you 
made  us  quarrel  like  that  by  telling  lies  !  "  *■  StEtso'  took  this  arrow- 
stone home  to  his  grandmother,  who  said,  "  Take  it  to  the  Raven, 
who  is  skilled  at  making  arrow-heads."  ^  He  took  it  to  the  Raven, 
who  chipped  the  stone  into  arrow-heads  of  different  sizes  and  shapes, 
some  of  which  were  very  large.  He 244  then  scattered  them  over  the 
country,  more  falling  in  some  localities  than  in  others.  After  that 
the  Indians  always  found  the  stone  in  the  shape  of  arrow-heads. 
Moreover,  if  they  wanted  stone  to  make  arrow-heads,  they  picked  up 
these  Raven  arrow-heads,  and  finished  them  off.  The  ones  used  by 
the  Indians  were  very  small,  while  the  Raven  arrow-heads  were  much 
larger,  and  very  clumsily  shaped.  The  Indians  often  made  six  or 
more  arrow-heads  out  of  one  of  these  pieces  of  chipped  stone.245 


Traditions  of  the  Thompson  River  Indians,  yy 

XXVI.     THE  WAR   OF   THE   FISHES  WITH   THE  OKANAGON. 

[  N  kamtcrnEmux.] 

Formerly  all  the  fishes  246  went  from  Lytton  247  to  make  war  against 
the  Okanagon.  On  returning  from  the  war,  in  which  they  had 
been  comparatively  successful,  they  were  pursued  and  finally  over- 
taken by  the  Okanagon.  Here  the  sturgeon,  in  his  endeavors  to 
escape  from  the  enemy,  jumped  from  side  to  side,  and  ran  around  in 
large  curves,  thus  temporarily  throwing  the  enemy  off  the  scent.  In 
this  way  he  formed  the  large  and  numerous  windings  which  are  so 
characteristic  of  the  upper  Columbia  River  at  the  present  day.  His 
endeavors  were  of  little  avail,  however,  for  the  sEmae'suL,  the 
pl'suL,248  and  most  of  the  other  fish,  were  overtaken  and  slain 
before  reaching  the  Nicola  country,  and  their  bodies  thrown  into 
the  lakes  and  streams.  Here  the  whitensh  and  other  fish  were  slain, 
and  shortly  afterwards  the  humpback  salmon  and  the  steelhead 
salmon  were  also  overtaken,  and  their  bodies  thrown  into  the  Nicola 
River.  Upon  reaching  the  Thompson,  the  s'Lekasu'L,  the  tso'lxla, 
the  sockeye  salmon,  and  the  spring  salmon  were  overtaken,  and 
their  bodies  thrown  into  that  river.  The  sturgeon  was  killed  on 
reaching  Lytton,  and  his  body  thrown  into  the  Fraser  River.  Only 
the  ku'lox  escaped  of  all  the  fishes,  and  ever  since  he  has  been  afraid 
to  come  up  the  Fraser  River  above  Yale.  Thence  the  pursuers 
returned  home.  That  is  the  reason  that  at  the  present  day  these 
fishes  are  to  be  found  so  abundantly  throughout  the  lakes  and 
smaller  streams  of  the  upper  NLak-a'pamux  and  Okanagon  coun- 
tries ;  that  the  salmon  abound  chiefly  in  Thompson  River,  and  not 
in  the  Nicola,  and  that  the  sturgeon  does  not  frequent  Thompson 
River,  but  is  altogether  confined  to  Fraser  River.  This  is  also  the 
reason  that  the  ku'lox  seldom  or  never  enters  the  NLak'a'pamux 
country,  only  ascending  the  Fraser  River  as  far  as  Hope  or  Yale. 

XXVII.  STORY  OF  TCISKI'KIK.249 
[Nkamtci'nEmux.] 
Tciski'kik  was  a  great  deer  hunter.  He  had  a  sister  to  whom  he 
had  given  strict  injunctions  never  to  eat  venison  while  he  was  hunt- 
ing. One  day  she  disobeyed  him,  which  made  him  very  angry250 
with  her,  because  he  thought  that  now  his  good  luck  would  leave 
him.  He  struck  her  several  times,  and  also  fired  an  arrow  at  her. 
Then  she  ran  away  and  left  him,  at  the  same  time  telling  him  that 
she  would  not  live  with  him  any  more,  nor  even  talk  to  him.  There- 
fore she  transformed  herself251  into  a  bird  called  kaqwa',252  and  soon 
disappeared  from  sight.  Her  brother,  after  his  anger  had  subsided, 
was  very  sorry  because  his  sister  had  left  him,  and  began  to  wail, 


78  Traditions  of  the  Thompson  River  Indians. 

and  bemoan  his  fate,  for  he  really  loved  his  sister.  This  is  the  reason 
that  at  the  present  day  the  tciskl'kik  always  cries,  "  Na  xlentce'tca !  " 
("  Oh,  my  younger  sister.") 

XXVIII.     STORY    OF   THE   ANTS 2fi8  AND   THE   TWO   BROTHERS. 

[Nkamtci'nEmux.] 

Two  brothers  lived  at  one  time  with  certain  other  people  in  an 
underground  lodge.  One  day  one  of  these  brothers  disappeared. 
The  other  brother  searched  for  him  but  in  vain.  Then  he  became 
very  sorrowful.  He  did  not  know  what  had  become  of  his  brother, 
for  the  Ants  had  stolen  him,  and  by  this  time  had  led  him  to  their 
abode  underneath  the  ground.  The  Ants  were  playing  a  game  of 
lacrosse,  and  he  was  playing  with  them.  Suddenly  he  stopped  play- 
ing, and  sitting  down,  commenced  to  cry.  The  Ants  said  some  one 
must  have  struck  him  with  his  ball-stick  while  playing.  But  he  an- 
swered, "  No  !  Nobody  struck  me.  I  am  sorrowful,  because  while  I 
was  playing  a  tear  fell  on  my  hand.  It  was  my  brother's  tear  from 
the  upper* world,  and  I  know  by  it  that  he  is  searching  for  me,  and 
weeping."  The  Ants  pitied  him,  and  one  of  them  said,  "  I  will  go  to 
the  upper  world,  and  let  your  brother  know  where  you  are,  and  that 
you  are  well."  The  Ant  went  and  reached  the  surface  from  under- 
neath the  firestone  of  the  lodge  in  which  the  brothers  used  to  dwell. 
The  fire  was  low,  and  the  people  were  sitting  smoking,  and  some  of 
them  had  retired  for  the  night.  Suddenly  they  saw  a  man  at  the 
foot  of  the  ladder.  They  wondered  how  he  had  come  down  the 
ladder  without  being  noticed  ;  so  they  addressed  him,  saying,  "Wel- 
come, friend  !  Where  have  you  come  from  ? "  He  said,  "  I  am  wan- 
dering about  the  country."  He  stayed  a  day  or  two,  and  then 
suddenly  disappeared.  He  had,  however,  taken  opportunity  to  tell 
the  brother  above  all  concerning  his  relative  below,  and  how  happy 
the  latter  was,  and  the  brother  later  on  told  the  people.  Then  he 
asked  the  Ant,  "  How  can  I  go  to  see  my  brother  ?  "  And  the  latter 
said,  "  I  must  not  tell  you.  Go  to  the  Spider,  and  he  may  tell  you." 
He  went  to  the  Spider ;  but  the  latter  said,  "  I  cannot  let  you  down, 
as  my  thread  is  too  weak.  Go  to  the  Crow,  and  he  will  give  you 
advice."  He  went  to  the  Crow.  The  Crow  said,  u  I  will  not  tell 
you  with  my  mouth,  but  I  will  tell  you  in  a  dream.  Be  careful  and 
notice  what  you  dream."  He  went  home  and  fell  asleep,  and  in  his 
sleep  dreamed.  He  was  told  in  the  dream  to  look  under  the  fire- 
stone  of  the  lodge,  and  he  would  discover  a  hole.  He  was  to  shut 
his  eyes,  and  take  one  jump  down  the  hole,  when  he  would  alight 
on  an  obstacle.  He  was  then  to  roll  over  and  take  another  jump, 
and  would  alight  on  another  obstacle.  This  he  was  to  do  four  times, 
and  then  to  open  his  eyes,  as  he  would  then  be  in  the  lower  world. 


Traditions  of  the  Thompson  River  Indians.  79 

He  did  as  directed,  and  eventually  found  himself  in  a  fine  country, 
where  the  Ant  people  were  playing  ball.  Here  he  found  his  brother, 
and  was  happy.254 

XXIX.     STORY   OF   AQ.*55 
[NkamtcI'nEmux.] 

Seven  women  256  went  off  into  the  mountains  to  dig  roots,  and  took 
with  them  a  boy.  They  arrived  in  the  neighborhood  of  the  place 
where  they  intended  to  dig,  and  camped  there  in  the  evening. 
Shortly  after  they  had  camped,  they  heard  a  cry  at  a  long  distance. 
The  cry  came  nearer,  and  they  wondered  what  it  might  be.  The 
cry  was,  "Aq,  aq,  aq ! "  three  times  in  succession,  with  short  inter- 
vals of  silence.  The  voice  approached  the  camp,  and  soon  from  the 
edge  of  the  timber  there  emerged  into  the  open  a  man  of  gigantic 
stature,  who  looked  from  side  to  side,  turning  his  face  upwards,  and 
crying,  "Aq,  aq,  aq ! "  He  walked  into  the  camp.  The  women 
talked  to  him  ;  but  he  only  answered  with  the  cry  of  "  Aq."  Some 
said,  "  Probably  he  wants  a'qwEn "  (fish-roe),  and  those  who  had 
fish-roe  amongst  their  food  offered  some  to  him  ;  but  he  turned  away 
his  head  and  cried,  "  Aq !  "  The  women  then  said,  "  Let  him  alone  ! 
He  will  be  likely  to  go  away  by  and  by.  We  might  as  well  go  to 
sleep."  They  went  to  sleep.  After  they  had  all  fallen  asleep,  the 
man  killed  them  all  by  ripping  open  their  stomachs,  and  then  swal- 
lowed all  their  hearts.  The  boy  had  hidden  beneath  an  overturned 
basket  and  waited  there  until  the  man  had  gone  away.  He  then 
went  home  as  quickly  as  possible  and  told  the  people  what  had 
happened.  Seven  men  257  armed  themselves,  and,  accompanied  by 
the  boy,  travelled  to  the  place  of  the  tragedy.  These  men  dressed 
themselves,  painted  their  faces,  and  did  up  their  hair,  so  as  to  re- 
semble women.  They  also  carried  baskets  and  root-diggers,  and  had 
their  weapons  concealed  on  their  bodies.  The  spot  was  reached  and 
the  dead  women  found.  Then  they  lit  a  huge  fire  and  waited  until 
nightfall.  Presently  they  heard  the  same  cry  gradually  coming 
nearer,  and  finally  the  man  entered  the  camp,  crying,  "  Aq!  "  They 
pretended  to  be  kind  to  him  and  offered  him  food,  and  at  the  same 
time  surrounded  him.  First  those  behind  his  back  attacked  him, 
then  they  all  closed  in  on  him,  and  so  dispatched  him  immediately. 
They  then  cut  him  up 258  (similar  to  the  way  Indians  cut  up  large 
game),  and  threw  one  part  in  the  direction  of  each  of  the  surround- 
ing tribes.259  In  his  stomach  were  found  all  the  women's  hearts, 
which  they  replaced  in  their  respective  places  in  the  women's  breasts  ; 
and  as  each  woman's  heart  was  placed  back  in  her  breast,  she  arose 
and  said,  "I  have  been  asleep  a  long  time."  But  the  men  and  boy 
told  them  all  that  had  happened,  and  they  were  astonished.260 


80  Traditions  of  the  Tho?npson  River  Indians. 

XXX.     STORY   OF   NTCI'MKA   AND   THE   CANNIBAL. 

[Nkamtci'nEmux.] 

There  formerly  lived,  a  little  to  the  east  of  the  present  Indian  vil- 
lage of  Lkamtcl'n  (or  Lytton),  a  man  gifted  in  magic,  and  called 
Ntci'mka.  He  lived  there  in  an  underground  lodge  with  his  wife. 
On  the  west  side  of  Fraser  River,  near  the  present  Indian  village 
of  Nxomi'n,  lived  another  man  who  was  a  cannibal.  He  was  some- 
times called  by  name  Tcuisqa'lEmux,  and  was  dreaded  by  everybody. 
He  came  out  of  his  house  every  morning  and  looked  around.  He 
knew  at  once  if  a  person  approached  his  home,  and  chased  and  killed 
him  with  the  long  staff 261  which  he  always  carried  in  his  hand,  and 
which  had  strings  of  human  nails  attached  to  it  by  way  of  ornament. 
No  person  could  come  anywhere  near  his  abode  without  being  killed 
and  eaten.  Once  he  came  over  to  Ntci'mka's  house.  As  he  ap- 
proached, Ntcfmka  called  to  his  aid  all  his  magical  arts  to  crush  this 
enemy,  but  without  avail.  The  Cannibal  took  the  wife  of  Ntci'mka, 
who  had  retreated  up  Thompson  River.  Ntci'mka  was  therefore 
sorrowful,  because  he  did  not  know  how  to  effect  a  revenge.  Thus 
he  wandered  up  Thompson  River  until  he  reached  Kamloops,  and 
then,  turning  south,  he  went  through  the  Okanagon  country,  return- 
ing by  the  Similkameen  and  Nicola  Rivers.  In  the  Okanagon262 
country  he  stole  a  little  boy,  and  carried  him  on  his  back  every  day 
as  he  travelled.  At  night  he  camped,  and  washed  the  boy  with  fir 
branches,  so  that  he  grew  prodigiously  every  day,  owing  to  this  treat- 
ment. Ntci'mka  came  down  Thompson  River  as  far  as  Tsotcowa'ux 
Creek,263  which  he  followed  up  with  his  companion.  Here  he  stayed 
with  the  boy,  washing,  sweating,  and  training  him  until  he  was  a 
full-grown  man,  which  was  not  long,  as  people  grew  fast  in  those 
days.  In  a  short  time  the  boy  was  perfect  in  magic  264  and  knew 
everything.  Ntci'mka  put  four  necklaces  around  the  boy's  neck. 
One  of  these  was  of  eagle's  feathers,  two  were  of  hawk's  feathers  of 
different  kinds,  and  the  last  was  of  rattlesnake  skin.  He  told  the 
lad  to  go  to  their  enemy's  abode,  and  that  he  himself  would  go  and 
sit  down  on  the  bank  opposite  and  watch  them,  but  the  lad  was 
not  to  begin  his  engagement  until  he  saw  the  smoke  from  Ntci'mka's 
pipe  rise  over  the  hill.  Ntci'mka  then  sat  down  on  the  bank  of  the 
river,  opposite  Nxoml'n,  and  began  to  smoke  his  large  pipe.265  On 
seeing  the  smoke  rise,  the  lad  jumped  over  the  Fraser,  alighting  near 
his  enemy's  house.  The  Cannibal  at  once  attacked  the  lad,  trying  to 
run  his  staff  through  him ;  but  the  latter  jumped  up  to  the  top  of 
one  of  the  mountain  peaks 266  to  the  west  of  the  Fraser,  and  the 
Cannibal  only  found  a  necklace  on  the  point  of  his  staff.  He  tried 
four  times  to  hit  the  lad  with  his  staff ;  but  at  each  attempt  the  lad 


Traditions  of  the  Thompson  River  Indians.  Si 

jumped  on  the  top  of  one  of  the  high  mountain  peaks,  and  the  Can- 
nibal only  found  a  necklace  on  the  point  of  his  staff.  He  did  not 
know  that  the  magic  power  had  left  his  staff,  and  that  it  had  been 
reduced  to  an  ordinary  staff  by  the  magic  of  the  four  necklaces. 
The  lad  then  jumped  back  across  Fraser  River  to  the  place  where 
Ntci'mka  was  sitting  smoking.  The  Cannibal  came  across  to  where 
they  were,  intending  to  kill  them  with  his  magical  staff,  but  he  found 
it  was  now  of  no  avail.  Ntci'mka  then  attacked  their  enemy,  and 
they  wrestled  for  the  mastery.  They  rolled  and  tumbled  around  on 
the  east  bank  of  Fraser  River,  from  there  to  the  mouth  of  Thompson 
River.267  Presently  Ntci'mka  began  to  feel  faint.  He  called  on  the 
lad  to  help  him  ;  but  the  latter  lay  on  his  back  resting  and  took  no 
heed.  Ntci'mka  gradually  became  weaker,  and  in  a  faint  voice  called 
on  the  lad  again.  Four  times  he  called  for  help.  The  lad  then  rose 
up  and  rushed  at  the  Cannibal,  who  was  on  top  of  Ntci'mka,  and 
struck  off  his  head  with  one  blow  of  his  large  knife.  Ntci'mka  said, 
"  Cut  off  his  arms,  for  he  still  wrestles  with  me."  Then  the  lad  cut 
off  his  arms  at  the  shoulder.  Ntci'mka  then  cried,  "  Cut  off  his  legs, 
for  he  is  still  overcoming  me  with  them."  The  lad  did  so,  and  so  on 
until  the  body  was  all  cut  in  pieces.  After  resting  a  while,  Ntci'mka 
told  the  lad  to  throw  the  body  away  in  different  directions,268  tell- 
ing him  in  which  direction  to  throw  the  differents  parts.  Thus  his 
heart  was  thrown  in  the  direction  of  the  Okanagon ;  his  hands  and 
arms  to  the  Shuswap  ;  his  legs  to  the  Lillooet  proper  (or  Upper 
Lillooet,  who  live  near  Fraser  River) ;  his  feet  and  genitalia  to 
the  A'yut  (or  Lower  Lillooet  of  the  lakes).  After  he  had  scattered 
the  parts  of  the  body,  Ntci'mka  said,  "  You  have  forgotten  to  give 
anything  to  the  Uta'mqt.  It  was  then  noticed  that  his  head  still 
remained  on  the  ground  some  distance  away,  so  the  lad  took  it  up 
and  threw  it  towards  the  Uta'mqt.  He  then  wiped  his  hands,  and 
threw  the  wipings  after  the  head.  That  is  the  reason  that  the 
Okanagon  are  brave,  and  that  the  A'yut  and  Lillooet  are  inferior 
to  the  Upper  NLak'a'pamux  and  Shuswap  (having  feet  to  run  away 
with,  but  no  arms  to  fight),  and  also  that  the  Uta'mqt  are  inferior 
people,  and  have  larger  heads  than  the  Upper  NLak'a'pamux. 
Ntci'mka  and  the  lad  then  crossed  Fraser  River,  and  the  former 
recovered  his  wife.  They  found  the  cannibal's  son  269  there  and  slew 
him,  afterwards  turning  his  body  into  stone,  which  is  yet  to  be  seen 
near  Nxomi'n.  Ntci'mka  said  that  his  body  would  lie  that  way  for 
all  coming  generations  to  see,  and  that  his  spirit  would  haunt  the 
place  where  his  body  was.  That  is  the  reason  that  Indians  repair 
to  this  spot  when  suffering  from  pains  in  any  part  of  the  body. 
They  rub  the  part  afflicted  with  a  fir  branch,  laying  the  latter  beside 
the  stone,  and  praying  to  the  spirit  that  they  may  recover,  afterwards 


82  Traditions  of  the  Thompson  River  Indians. 

leaving  an  offering  or  payment  on  the  stone  in  the  shape  of  hair, 
tobacco,  clothes,  etc. 

After  a  while  Ntci'mka  told  his  helper  to  go  home  to  his  own 
country,  because  he  could  now  get  along  without  his  aid,  and  further 
added  that  his  friends  would  be  glad  to  see  him.  He  told  him  to 
travel  the  same  way  that  he  himself  had  gone,  —  up  Thompson 
River  to  a  point  beyond  Kamloops,  and  then  to  turn  south.  The 
first  day  he  was  to  travel  as  far  as  Ca'nEXEnEnamax,270  on  the  top  of 
which  mountain  he  was  to  camp.  He  was  to  return  to  Ntci'mka 
the  next  day.  On  the  following  day  he  was  to  go  to  the  same  place, 
camp  again,  then  next  morning  to  continue  his  journey  up  Thompson 
River.  Before  departing,  the  lad  went  out  hunting,  and  gathered 
an  immense  band  of  deer  in  the  valley m  leading  from  Lytton  to 
BEta'ni.  He  killed  a  great  number,  which  he  gave  to  Ntci'mka  as  a 
present.  When  he  was  ready  to  start  on  his  journey,  Ntci'mka  pre- 
sented him  with  a  great  number  of  eagle's  quills  and  dentalia.  He 
travelled  as  directed.  On  the  second  day  he  returned  to  Ntci'mka's 
house,  having  camped  the  preceding  night  on  the  top  of  Ca'nEXE- 
nEnamax.  Ntci'mka  had  advised  him  to  do  this  so  that  he  might 
have  good  luck  on  his  journey,  as  Ca'nEXEnEnamax  was  a  mysterious 
place.  The  next  day  he  started  again.  Ntci'mka  gave  him  direc- 
tions how  to  go,  and  told  him  that  he  might  have  difficulty  when 
passing  Kamloops.  When  the  lad  reached  the  plains  which  lie  west 
of  Kamloops,  a  great  number  of  men  ran  out  with  weapons  to  attack 
him  ;  therefore  he  caused  two  large,  thick  trees  to  grow,  and  climbed 
up  into  one  of  them  for  refuge.  The  Kamloops  men272  began  to 
chop  it  down,  but  it  was  nearly  nightfall  before  it  fell.  Just  before 
it  fell  the  lad  jumped  into  the  top  of  the  other  one.  His  enemies 
said,  "  We  will  camp  here,  and  on  the  morrow  we  will  chop  down  the 
other  tree."  Therefore  that  night  they  all  camped  around  the  tree 
in  a  large  circle,  leaving  one  old  man  at  the  bottom  to  keep  watch. 
During  the  night  the  lad  crept  down  and  offered  to  give  the  sentinel 
all  his  dentalia  and  eagle's  tail  feathers  if  he  would  conduct  him  out- 
side of  the  circle  of  his  enemies,  to  which  proposition  the  old  man 
assented.  In  the  morning  when  they  awoke,  the  people  saw  that  the 
lad  had  escaped,  and,  seeing  the  old  man  in  possession  of  the  den- 
talia and  feathers,  at  once  came  to  the  conclusion  that  he  had 
purposely  allowed  the  lad  to  escape.  Therefore  they  were  angry 
with  him,  and  were  going  to  kill  him,  but  the  old  man  offered  to 
divide  the  spoils  amongst  them,  and  thus  pacified  them.  The  quills 
were  divided  first,  but  there  were  not  enough  of  them  to  go  around 
the  party.  For  this  reason  the  Porcupine  got  none,  which  annoyed 
him  very  much,  so  he  bent  his  head  on  his  knees,  and  would  not 
speak  to  them.     One  of  the  men  told  him  not  to  be  sulky,  because 


Traditions  of  the  Thompson  River  Indians.  8$ 

he  would  be  allowed  more  dentalia  than  the  others,  so  as  to  make  up 
for  the  quills ;  but  the  Porcupine  neither  looked  up  nor  answered. 
Then  the  old  man,  who  was  dividing  the  spoils,  grew  angry,  and, 
throwing  all  the  dentalia  at  him,  cursed  him.  He  turned  him  into 
a  porcupine,  as  seen  at  the  present  day.  Therefore  porcupine 
quills  were  once  dentalia,  and  the  porcupine  himself  was  at  one  time 
a  man. 


XXXI.     STORY   OF   NUKANO'XA,   THE   WOMAN   AND   THE 

HAXAA'TKO. 

[NkamtcrnEmux.] 

There  were  at  one  time  a  number  of  Indians  who  lived  near  a 
lake.  One  of  them  had  a  young  wife,  who  suddenly  became  unwell, 
and  was  not  able  to  do  her  household  work  and  other  duties  which 
devolved  on  her.  Every  morning  she  repaired  to  the  lake  to  wash 
herself,  returning  about  noon,  groaning,  and  leaning  on  a  staff.  This 
conduct  she  continued  for  some  time,  seemingly  without  getting 
any  better,  although  she  had  been  washing  herself  and  taking  medi- 
cine every  day.  At  last  her  husband  became  suspicious,  and  thought 
he  would  watch  her,  as  he  believed  she  was  only  feigning  sickness. 
Accordingly,  the  next  morning,  when  she  went  to  wash  herself,  he 
followed  at  some  little  distance,  keeping  a  close  eye  on  her  move- 
ments. Not  knowing  that  she  was  watched,  the  woman  repaired, 
as  was  her  wont,  to  a  place  where  she  had  hidden  nice  clothing,  and 
other  articles.  Here  she  divested  herself  of  the  clothes  she  had  on, 
and,  after  washing,  clad  herself  in  this  new  apparel,  combed  her  hair, 
and  painted  her  face.  After  finishing  her  toilet,  she  stepped  out  on 
to  the  open  bank  of  the  lake,  —  a  sprightly  and  handsome  woman, 
without  any  appearance  of  sickness.  Lying  down  near  the  edge  of 
the  lake,  she  cried,  "  Nukano'xa !  "  and  immediately  a  Grizzly  Bear 
half  emerged  out  of  the  water  and  looked  at  her.  She  cried  to  him, 
"It  is  not  you  I  want,  it  is  your  elder  brother."  He  disappeared  at 
once.  She  cried  "  Nukano'xa !  "  many  times,  and  each  time  the 
head  and  half  of  the  body  of  some  animal  or  fish  would  rise  out  of 
the  water ;  but  she  told  them  all  that  she  cared  not  for  them,  it 
was  their  elder  brother  she  wanted.  At  last  the  head  and  half  the 
body  of  a  man  appeared,  and  she  said  to  him,  "  It  is  you  I  call  for." 
The  man,  who  was  exceedingly  handsome  and  had  very  long  hair, 
swam  ashore.  Advancing  naked  towards  her,  he  embraced  her,  and 
in  return  received  her  embrace.  To  judge  by  the  way  they  acted, 
it  was  evident  that  they  were  old  acquaintances,  and  now  the  hus- 
band knew  that  his  wife  only  shammed  sickness,  and  that  she 
repaired  to  the  lake  every  day  for  no  other  purpose  than  to  meet 


84  Traditions  of  the  Thompson  River  Indians. 

her  paramour.  The  husband  went  home,  and  before  long  his  wife 
also  arrived,  groaning,  and  leaning  on  her  staff.  The  next  morning 
he  sharpened  his  large  knife,  and  at  daybreak  repaired  to  the  lake, 
where  he  dressed  in  his  wife's  clothes,  and  disguised  himself  in  such 
manner  as  to  resemble  her.  Then  he  went  to  the  edge  of  the  lake, 
and  called  as  his  wife  had  done  on  the  previous  day.  After  all  the 
animals  and  fishes  had  answered  his  call,  the  man  or  haxaa'tko 
(water  mystery  or  spirit)  appeared,  and,  seeing,  as  he  supposed,  the 
woman,  at  once  swam  ashore,  went  up  and  embraced  her.  Im- 
mediately afterwards,  while  attempting  to  pursue  his  usual  pastime, 
the  husband  stabbed  him  to  death  with  his  knife,  and  afterwards 
cut  off  his  genitalia,  which  he  took  home,  while  he  disposed  of  the 
body  in  the  lake,  where  it  immediately  sank.  After  he  had  reached 
home,  his  wife  departed  for  the  lake,  as  was  her  wont.  As  soon  as 
she  had  gone,  the  husband  boiled  the  genitalia  in  a  basket-kettle, 
which  he  afterwards  put  aside,  with  a  cover  over  it,  for  his  wife  to 
eat.  On  her  arrival  home  he  said  to  her,  "  I  went  out  this  morning 
and  procured  some  medicine,  which  I  have  boiled,  and  which  I  am 
sure  will  make  you  well."  He  then  set  before  her  the  kettle,  and 
she  partook  of  the  contents,  but  afterwards  she  grew  suspicious,  and 
asked  what  it  was.  He  answered,  "  This  is  the  genitalia  of  the  hus- 
band you  love  better  than  me,"  whereupon  she  got  violently  sick, 
went  outside,  and  vomited.  She  became  very  much  ashamed,  went 
away,  and  did  not  return  home  for  many  days. 

XXXII.     THE   YOUNG  MEN   WHO    LOST   THEIR   MOTHER. 
[Nkamtci'nEmux  and  Cawa'xamux.] 

At  one  time,  long  ago,  two  young  men  lived  in  a  lodge  with  their 
mother.  They  were  great  hunters,  and  used  to  live  altogether  on 
game.  Their  mother  made  most  of  their  clothes  for  them,  and 
generally  stayed  at  home  in  the  lodge,  making  herself  useful  by  tan- 
ning skins,  curing  meat,  and  gathering  firewood.  They  all  lived 
very  happily,  because  they  loved  each  other.  They  were  never 
known  to  quarrel.  One  night  when  the  young  men  came  home, 
each  carrying  a  deer  on  his  back,  they  found  no  fire  in  the  lodge, 
and  wondered  what  had  become  of  their  mother.  They  looked  for 
her  all  around  in  the  neighborhood  of  the  lodge,  but  at  the  end  of 
four  days  they  gave  up  the  search,  concluding  that  she  must  have 
gone  away  some  long  distance  they  did  not  know  where.  They  made 
up  their  minds  that  they  would  find  her  or  die  in  the  attempt.  They 
would  look  for  her  as  long  as  they  lived.  Therefore  they  took 
dressed  skins  and  made  moccasins  for  four  days.  Then  they  took 
their  bows  and  arrows,  and  set  out  on  their  journey.     They  travelled 


Traditions  of  the  Thompson  River  Indians.  85 

south,  through  a  country  of  heat  and  of  great  rivers,  until  they 
reached  the  edge  of  the  earth.  At  the  end  of  one  year  they  re- 
turned without  having  found  their  mother.  Then  they  made  more 
moccasins,  and  travelled  north  through  a  country  of  cold  and  of 
small  streams,  until  they  reached  the  edge  of  the  world,  but  with  no 
better  success  than  in  the  first  journey.  Now  they  travelled  east, 
through  a  country  of  great  plains  and  many  mysteries,  but  never 
heard  anything  of  their  mother.  Then  they  travelled  west,  through 
a  land  of  high  mountains  and  of  evil  spirits,  but  failed  in  their  quest 
just  as  before.  The  brothers  felt  very  sorrowful,  saying  to  one 
another,  "  Thus  we  have  travelled  for  four  years.  We  have  passed 
through  all  countries,  even  to  the  edges  of  the  earth,  but  have  not 
found  our  mother.  We  have  asked  often,  but  nobody  has  seen  her. 
She  must  be  dead."  That  night  one  of  the  brothers  dreamed  that 
his  protecting  spirit  told  him  that  their  mother  was  in  the  land  of 
the  dead.  After  imploring  the  aid  of  the  spirits,  they  took  their 
canoe273  and  started  on  their  voyage  to  the  spirit  land,  over  a  great 
lake.274  After  paddling  several  days  in  a  dim  atmosphere,  it  grew 
lighter,  and  they  saw  the  shore  of  another  country.  They  heard 
the  noise  of  people  singing  and  dancing.  Where  they  landed  there 
was  a  kind  of  entrance  or  door.  Here,  on  their  approach,  a  man 
barred  the  way,  asking  them  why  they,  being  mortals,  had  come  to 
the  land  of  the  souls.  They  said  they  were  in  search  of  their 
mother,  whom  they  had  lost,  and  had  failed  to  find  after  travelling 
through  all  the  lands  of  the  living.  He  told  them,  "  Your  mother  is 
here,  but  you  cannot  enter  alive  to  see  her,  neither  can  you  take 
her  away."  One  of  them  said,  "  I  must  see  her  !  "  Then  the  man 
took  his  body  or  mortal  part  away  from  him,  and  he  entered.  The 
other  brother  came  back.275 


XXXIII.     THE    SKUNK   AND   THE   BADGER. 
[  N  kamtci'nEmux.  ] 

The  Skunk  and  the  Badger  were  brothers,  — the  former  the  elder, 
and  the  latter  the  younger.  They  lived  near  Nsi^'sket,276  in  the 
Nicola  country.  They  were  noted  as  being  strong  in  mystery,  and 
great  medicine-men,  also  for  their  beauty,  and  for  their  success  in 
gambling.  They  owned  a  roan  horse,  which  they  always  used  when 
travelling ;  and  one  day  they  said,  "  Let  us  go  to  the  Okanagon 
and  play  with  them."  They  started,  and  on  arriving  amongst  the 
Okanagon  commenced  a  game  of  lehal.  They  played  all  night, 
and  beat  their  opponents,  thus  obtaining  much  property.  The  next 
day  they  ran  their  horse  against  the  best  horses  of  the  Okanagon, 
and  won  each  time,  so  that  they  gained  almost  all  their  valuables. 


86  Traditions  of  the  Thompson  River  Indians. 

Now  there  was  a  young  woman  amongst  the  Okanagon  who  had 
refused  all  offers  of  marriage  made  to  her ;  and  the  Badger  said  to 
his  brother,  "  Go  and  visit  the  girl  to-night.  Perhaps  you  may  win 
her  affections."  So  the  Skunk  went,  and  stealthily  crawled  into  the 
house  where  the  girl  lived.  When  he  came  up  to  her  side,  she  grew 
angry  and  struck  him,  calling  him  popomu'L,277  and  ridiculed  his 
manner  and  gait.  He  was  insulted  at  this  treatment,  and  hastily 
beat  a  retreat,  feeling  crestfallen,  as  in  his  heart  he  really  loved  the 
girl.  He  went  and  told  his  brother  the  result  of  his  visit,  where- 
upon the  Badger  replied,  "  Since  you  have  been  unsuccessful,  I  will 
go  and  see  what  I  can  do."  Hejilso  crept  unperceived  to  where  the 
girl  was  lying,  and,  before  she  was  aware  of  it,  he  stole  away  her 
breath,  drawing  it  down  his  throat,  and  keeping  it  in  his  stomach.278 
Then  he  hastily  retired,  and  awaited  events.  In  the  morning  the 
people  found  their  daughter  dead.  There  was  great  commotion 
amongst  them,  and  on  the  following  day  the  girl  was  buried  in  the 
graveyard.  During  the  following  night  the  brothers  went  and  dug 
up  the  body  of  the  girl,  tied  it  on  their  horse,  and  started  for  home 
with  it.  When  they  arrived  at  their  house,  they  laid  down  the  body 
inside.  Then  the  Badger  said  to  his  brother,  "  Use  the  art  of  a 
shaman,  and  if  you  bring  her  to  life  again,  she  shall  be  your  wife." 
So  the  Skunk  commenced  his  incantations,  and  continued  almost  all 
night,  but  had  to  give  it  up  in  despair.  The  Badger  then  taunted 
him,  saying,  "  I  see  you  are  no  shaman.  Watch  me,  I  will  bring 
her  back  to  life."  He  commenced  his  incantations,  took  her  breath 
from  his  stomach,  and  blew  it  into  her  mouth.279  This  done,  the 
girl  sat  up,  and  looked  around,  saying,  "  I  must  have  been  in  a 
dream.  Where  do  I  find  myself?"  The  Badger  then  told  her, 
"  You  were  dead  and  buried.  My  brother  and  I  dug  you  up,  carried 
you  to  our  house,  and  now  I  have  brought  you  to  life  again,  in  order 
that  you  may  become  my  wife."  He  then  gave  her  food,  and  she 
ate.  The  Skunk  became  angry  and  jealous  of  his  brother,  for 
he  loved  the  woman ;  therefore  he  neither  arose,  nor  ate  for  four 
days  ;  and  his  brother  said  to  him,  "  I  am  lonely.  You  do  not  talk 
to  me.  I  have  got  the  woman  for  my  wife  ;  I  will  give  you  the  roan 
horse  to  be  your  sole  property."  This  gratified  the  Skunk,  who 
afterwards  treated  his  brother  as  usual.  The  woman  stayed  with 
the  Badger,  and  bore  him  two  children. 

At  length  she  became  desirous  of  seeing  her  people  again.  After 
obtaining  the  Badger's  consent,  she  started  for  her  own  country, 
taking  her  two  children  with  her.  When  she  approached  the  village, 
she  sat  down  a  short  distance  from  her  parents'  house,  where  she 
saw  her  younger  sister,  and  called  to  her,  saying,  "  Do  you  not  know 
me?"     Her  sister  answered,  "No."     She  then  said,  "Why,  I  am 


Traditions  of  the  Thompson  River  Indians.  87 

your  sister."  Then  the  younger  sister  ran  into  the  house  and  told 
her  mother.  But  her  mother  wept  and  said,  "Why  do  you  bring 
back  the  memory  of  your  sister  in  such  a  manner  ?  Don't  you 
know  that  she  has  been  dead  and  buried  these  many  years?"  The 
daughter,  however,  persisted  ;  and  at  last  the  mother  went  out,  and, 
recognizing  the  young  woman,  took  her  into  the  house.  When  she 
had  heard  her  story,  messengers  were  sent  out  to  the  people  to  come 
and  see  the  girl  who  had  been  dead.  They  flocked  to  the  place, 
both  to  see  the  woman  and  to  hear  her  story.  After  a  few  months, 
she  returned  to  her  husband  in  Nicola. 


XXXIV.     STORY   OF   THE   LAD   WHO    CAUGHT   THE   WIND. 

[Nkamtci'nEmux.] 

Long  ago  the  Wind  did  much  damage,  blowing  violently  over  the 
country  of  the  Indian.  Moreover,  it  often  killed  many  people  and 
destroyed  much  property.  At  that  time  there  was  a  man  who  lived 
near  Spences  Bridge,  and  who  had  three  sons.  The  youngest  was 
very  ambitious,  and  fond  of  trying  to  do  wonderful  things.  One  day 
he  said  to  his  father  and  brothers,  "I  will  snare  the  Wind;"  but 
they  laughed  at  him,  saying,  "  How  can  you  do  that  ?  The  Wind  is 
unseen."  However,  he  went  out  and  set  a  snare.  He  did  not  suc- 
ceed for  several  nights,  as  his  noose  was  too  large.  He  made  it 
smaller  every  night,  and,  on  visiting  his  snare  one  morning,  found 
he  had  caught  the  Wind.280  After  great  difficulty,  he  succeeded  at 
last  in  getting  it  into  his  blanket,  and  made  for  home  with  it,  where 
he  put  it  down.  He  told  his  people  that  he  had  at  last  captured  the 
Wind.  They  laughed  at  him.  Then,  to  verify  his  statements,  he 
opened  one  corner  of  the  blanket,  and  immediately  it  began  to  blow 
fiercely,  and  the  lodge  itself  was  almost  blown  over.  The  people 
cried  to  him  to  stay  the  force  of  the  Wind,  which  he  did  by  again 
tying  up  the  corner  of  the  blanket.  At  last  he  released  the  Wind 
on  the  condition  that  he  would  never  blow  strongly  enough  to  hurt 
people  in  the  Indian  country  again,  which  promise  he  has  kept. 

After  this  the  lad  dreamed  that  there  was  a  mighty  chief  pos- 
sessed of  great  riches,  who  lived  in  a  large  high  house  away  to  the 
south,  and  had  a  beautiful  daughter  who  should  become  his  wife. 
He  made  up  his  mind  to  go  to  this  man  and  try  to  marry  his  daugh- 
ter. He  started  out,  taking  his  bow  and  arrows.  After  travelling 
a  long  distance,  he  wore  out  all  his  mocasins  and  became  footsore. 
At  this  moment  he  saw  a  Coyote  on  the  hillside,  and  would  have 
shot  him  if  he  had  not  cried  out,  "  I  am  your  friend,  and  will  show 
you  to  the  house  of  the  great  chief."  The  Coyote  asked  him  to  sit 
on  his  back.     The  lad  obeyed.     Then  the  Coyote  said,  "  I  can  go 


88  Traditions  of  the  Thompson  River  Indians. 

only  slowly  now,  but  shall  go  faster  after  a  while."  They  presently 
saw  a  grouse,  and  the  Coyote  told  the  lad  to  shoot  it.  He  did  so, 
and  the  Coyote  at  once  singed  it  over  a  fire  and  ate  it.  They  then 
went  faster,  and  in  a  little  while  saw  a  fawn.  This  in  turn  was 
shot,  and  the  Coyote,  after  eating  it,  was  able  to  run  faster.  Then 
a  buck  was  seen,  and  the  same  was  done,  and  the  Coyote  now  went 
at  a  gallop.  A  grizzly  bear  and  an  elk  each  appeared,  and  the  same 
was  done  with  them.  The  Coyote  was  now  going  like  the  wind. 
At  last  they  came  in  sight  of  the  chief's  house,  which  the  Coyote 
pointed  out  to  him,  giving  directions  to  him  how  to  enter  and  what 
to  say.  After  passing  some  armed  guards  he  was  ushered  in,  and, 
although  received  very  coldly  at  first,  he  worked  himself  into  the 
chief's  favor,  and  was  hospitably  entertained.  He  also  found  favor 
with  the  chief's  daughter,  and  one  night  he  ran  away  with  her,  after 
stealing  the  two  best  horses  and  saddles  the  chief  possessed.  In 
the  morning  they  were  chased,  and,  being  overtaken,  they  turned 
their  horses  and  saddles  into  stsuq,281  which  they  hid  in  their  shirts 
for  safety.  They  then  hid  in  the  bush,  thus  evading  their  pursuers. 
After  travelling  on  foot  for  some  distance,  they  met  the  lad's  two 
brothers,  who  had  accompanied  him  part  of  the  way  on  his  journey 
to  the  chiefs  house,  but,  being  discouraged,  had  remained  in  that 
neighborhood  hunting. 

They  then  journeyed  together  towards  home.  On  the  way  home, 
his  brothers,  who  had  taken  a  fancy  to  the  girl,  threw  the  younger 
man  over  a  very  high  cliff  into  a  chasm,  and  went  home  with  her. 
The  young  man,  although  he  was  not  killed,  was  unable  to  find  a 
way  out.  He  called  on  all  the  animals  to  help  him.  The  Wolf 
came  and  hung  his  tail  over  the  cliff,  but  could  not  reach  him. 
Then  the  Magpie,  who  also  had  a  long  tail,  hung  it  over,  but  with  the 
same  result.  In  fact,  all  the  animals  and  birds  tried  it,  but  failed. 
He  then  thought  of  an  old  Coyote  who  had  his  home  in  a  cliff  very 
close  to  Spences  Bridge.  This  Coyote  came  in  answer  to  his  sum- 
mons, and  let  down  his  tail  and  drew  him  out.  The  young  man 
then  changed  his  stsuq  back  into  a  horse,  and,  going  to  a  village 
close  by,  rode  a  race,  which  he  won,  and  then  sold  the  horse  for 
much  valuable  goods,  but  afterwards  turned  the  horse  into  stsuq, 
and  the  latter  into  a  canoe,  in  which  he  went  home.  Reaching 
home,  he  found  his  wife  (who  had  been  protected  from  his  brothers 
in  his  father's  lodge),  and  she  rejoiced  at  his  return.  After  this 
he  was  considered  a  great  man  in  magic.  The  Coyote  was  his 
friend.282 


Traditions  of  the  Thompson  River  Indians.  89 

XXXV.     THE    RAVEN. 
[Nkamtd'nEmux.] 

A  maiden  who  lived  at  Lytton  refused  all  offers  of  marriage,  much 
against  the  will  of  her  parents.  A  young  man,  the  Raven,  who  lived 
in  a  distant  country  towards  the  east,  knew  of  her  by  his  magic 
power,  and  said  to  himself,  "  I  will  go  and  get  that  girl  for  my  wife." 
Then  by  his  magic  he  went  to  Lytton  in  half  a  night,  and  shortly 
after  midnight  entered  the  underground  lodge  in  which  the  girl 
lived.  He  crawled  up  to  her  couch  and  awoke  her,  whereupon  she 
struck  him,  telling  him  to  go  away,  as  she  did  not  wish  any  man  from 
that  neighborhood  (meaning  her  native  place)  to  touch  her.  But  he 
replied  to  her,  "  I  am  not  of  your  people.  I  come  from  far  away. 
My  name  is  Raven,  and  I  have  come  to  marry  you."  Then  she  con- 
sented to  become  his  wife.  He  said,  "  Awake  your  parents,  and  tell 
them  that  I  wish  to  start  home  with  you  before  daybreak."  She 
awakened  them  and  told  them,  and  also  bade  them  not  to  tell  the 
neighbors  what  had  become  of  her.  Before  daybreak  the  Raven 
departed  with  her  as  his  wife,  but  did  not  give  her  parents  any  mar- 
riage presents.  Shortly  they  arrived  in  the  husband's  country, 
where  he  hid  her,  for  he  did  not  wish  his  father,  who  was  a  great 
chief,  to  know  that  he  had  married  a  strange  woman.  He  said  to 
his  wife,  "  I  will  prepare  a  house  for  us  to  live  in,  then  I  will  come 
and  fetch  you."  The  houses  in  that  country  were  like  white  men's 
houses,  and  the  people  had  plenty  of  horses,  and  metal  [money]. 
He  then  went  some  distance  from  his  father's  house,  and,  pulling  a 
feather  out  of  his  wing,  threw  it  down,  and  immediately  a  house 
sprang  up.  On  the  second  day  he  pulled  another  feather  out  of  his 
wing,  and  this  became  food  of  many  kinds  and  of  great  quantity. 
On  the  third  day  he  did  likewise,  and  at  once  there  was  a  young 
male  slave  to  cook  for  them.  Meanwhile  his  father  wondered  at  the 
new  house  which  had  so  suddenly  arisen,  and  sent  his  younger  son 
to  see  who  was  there.  He  found  his  own  brother  in  the  house,  who 
told  him,  "  I  am  married,  and  I  have  made  this  house  to  live  in ; " 
at  the  same  time  he  warned  him  not  to  tell  their  father.  The 
younger  brother  returned  and  said,  "  I  do  not  know  whose  house  it 
is.  I  could  not  gain  admittance.  Neither  did  I  see  anybody."  At 
this  the  old  man's  curiosity  was  aroused,  and  the  next  day  he  went 
himself  to  have  a  look.  He  was  surprised  to  find  his  son  therein. 
The  latter  gave  him  to  eat,  and  told  him  all  the  circumstances.  The 
father  said  nothing,  but  went  home  and  told  his  wife  everything, 
adding,  "  I  will  kill  my  son,  for  he  has  displeased  me."  The  Raven, 
however,  already  knew  of  his  father's  intentions  and  kept  away. 
For  four  successive  days  the  father  went  to  kill  the  Raven,  but  each 


90  Traditions  of  the  Thompson  River  Indians. 

time  found  him  absent.  The  Raven,  who  was  annoyed  at  these 
attempts  of  his  father  on  his  life,  said  to  his  younger  brother  when 
they  met,  "  Let  us  travel,"  at  which  his  brother  consented.  They 
travelled  towards  where  Raven  had  hidden  his  wife.  Her  hiding- 
place  was  surrounded  by  a  deep  chasm,  which  was  spanned  by  a 
single  long  thin  log,  so  that  any  person  who  attempted  to  cross  was 
at  once  precipitated  into  the  chasm  below ;  for  Raven  by  his  magic 
caused  this  log,  when  trodden  upon  in  the  centre,  at  once  to  turn 
over.  The  younger  brother  had  left  Raven  a  long  distance  behind 
on  reaching  this  place,  and  was  surprised  to  see  on  the  other  side  of 
the  chasm  a  beautiful  young  woman  washing  herself.  He  did  not 
then  know  that  it  was  his  brother's  wife,  for  Raven  had  not  told  him 
where  his  wife  was  hidden.  Being  equally  gifted  in  magic  with  his 
brother,  he  bounded  across  the  log,  and  was  immediately  on  the 
other  side.  Then  he  went  up  to  the  woman  and  said,  "  I  should  like 
you  to  become  my  wife."  She  answered,  "Certainly,  you  must 
become  my  husband,  because  you  have  seen  my  naked  body."  She 
then  by  her  magic  caused  food  to  appear  and  they  ate.  He  told 
her  that  he  was  travelling  with  his  brother  to  a  distant  country,  and 
asked  her  to  accompany  them.  "  No,"  she  answered,  "  I  cannot  go 
with  you,  but  I  will  help  you,"  and  forthwith  gave  him  a  long  knife 
and  a  stsuq,283  saying,  "  When  you  get  tired  and  wish  to  ride,  throw 
the  stsuq  down  and  it  will  become  a  horse.  When  you  desire,  com- 
mand, and  it  will  become  stsuq  again."  Then  he  went  on  his  way, 
and  shortly  threw  the  stsuq  down,  and  it  became  a  fine  large  black 
horse,  fleet  of  limb,  on  which  he  mounted,  tying  the  large  knife  on 
one  side,  saying  to  himself,  "When  he  sees  me,  my  brother  will 
wonder."  Presently  his  brother  overtook  him,  but  did  not  say  much, 
because  he  already  knew  what  had  happened ;  but  in  his  heart  he 
resolved  that  he  would  kill  his  younger  brother.  Thus  they  went 
on,  and  towards  evening  they  neared  a  large  village.  The  younger 
man  suggested,  "Let  us  enter  the  village  before  it  gets  too  dark;" 
but  the  elder  said,  "  No,  we  are  too  late.  Let  us  camp  here,  and  go 
in  with  daylight  in  the  morning."  The  younger  brother  tied  his 
horse  to  a  tree,  and  presently  they  lay  down  to  sleep.  While  the 
younger  brother  was  sleeping,  the  Raven  went  to  the  horse,  untied 
the  large  knife,  and,  returning,  killed  his  brother  with  it  by  cutting 
off  his  head.  Then  he  dug  a  shallow  grave  in  the  ground  and 
buried  the  body.  In  the  morning  he  mounted  the  black  horse  and 
rode  into  the  village,  where  for  several  days  he  rode  races,  beating 
everybody,  and  obtaining  great  wealth.  He  also  found  favor  with 
the  chief  of  the  village,  who  gave  him  his  daughter  to  wife.  The 
evening  afterwards,  while  the  Raven  was  eating  with  his  new  wife 
and  his  parents-in-law,  his  younger  brother,  who  had  in  the  mean 


Traditions  of  the  Thompson  River  Indians.  9 1 

time  come  to  life  again,  appeared  in  the  doorway  and  saluted  him, 
saying,  "I  have  been  looking  for  you."  Raven  did  not  answer,  for 
he  was  ashamed,  but  at  length  invited  his  brother  to  eat,  which  he 
did,  and  after  finishing  went  outside.  That  night  the  horse  which 
the  Raven  had  taken  disappeared,  the  younger  brother  being  seen 
next  morning  riding  him  out  of  the  village,  and  afterwards  nothing 
more  was  known  of  him. 

Then  the  Raven  took  his  new  wife  and  returned  home.  He 
put  her  in  the  house  he  had  formerly  built,  and  made  a  new  one 
in  another  place  for  his  wife  from  Lytton.  He  lived  with  both  his 
wives,  time  about,  and  neither  of  them  knew  of  the  other.  After- 
wards his  first  wife  said  that  she  wished  to  see  her  people  and  her 
country  again,  and  the  Raven  accompanied  her  to  Lytton,  where  he 
stayed  with  her  for  a  time.  They  had  at  that  time  several  children. 
He  built  a  new  house  for  her  there,  and  on  departing  left  plenty  of 
food,  and  many  toys  for  the  children.  He  said  he  would  return  for 
her  very  soon,  but  did  not  come  back. 

XXXVI.     THE   MOON.284 

The  Moon  was  formerly  an  Indian,  but  was  transformed  to  what 
he  is  at  present.  At  one  time  his  face  was  as  bright  as  that  of  the 
Sun,  if  not  more  brilliant.  It  would  be  just  as  bright  now,  but  his 
younger  sister  sits  on  it  and  darkens  it.  He  and  his  younger  sister 
now  live  together.  Whenever  it  threatens  to  snow  or  to  rain,  he 
builds  a  house  (the  halo)  and  enters  it.  He  is  an  inveterate  smoker. 
The  clouds  are  the  smoke  of  his  pipe.  If  the  weather  is  quite  clear 
and  he  begins  to  smoke,  clouds  arise.  He  always  holds  his  pipe  in 
his  hand.  Therefore  we  always  see  the  moon  holding  his  pipe,  and 
we  also  see  the  basket  which  he  uses  as  a  hat.285 

THE    MOON    AND    HIS    YOUNGER    SISTER.286 

The  Moon  was  formerly  a  handsome,  white-faced  Indian.  The 
stars  were  his  friends.  The  Hare  m  was  his  younger  sister.  Once 
upon  a  time  he  called  the  Pleiades  and  all  the  other  stars  to  his 
house,  but  only  the  star  cluster  came.  They  are  named  the  Pleiades. 
Yet  the  house  was  crowded,  so  that  some  of  them  had  no  place  to 
sit.  After  the  guests  had  all  arrived,  the  Moon  sent  his  younger 
sister  to  fetch  some  water.  She  took  her  water-buckets  and  left. 
Ere  long  she  returned  carrying  a  bucket  in  each  hand.  When  she 
had  entered  she  said  to  her  brother,  "  There  is  no  place  for  me  to 
sit."  Her  elder  brother  replied,  "  Sit  here  on  my  face,  for  there  is 
no  room  elsewhere."  His  sister  jumped  on  to  his  face.  If  the 
moon  had  not  joked  in  this  manner,  he  would  now  be  much  brighter, 
for  his  sister  is  darkening  his  brightness.     The  woman  may  still  be 


92  Traditions  of  the  Thompson  River  Indians. 

seen  sitting  on  the  moon's  face,  holding  her  water-buckets  ;  and  be- 
cause the  Pleiades  gathered  in  his  house,  they  form  a  cluster  up  to 
this  day,  and  travel  the  way  they  follow  now.  They  are  the  Moon's 
closest  friends. 


XXXVII.    THE   MAN   WHO   STOLE   THE   HORSE. 

[Nkamtci'nEmux  and  Cawa'xamux.] 

Once  upon  a  time  there  lived  an  Indian  who  was  noted  for  his 
great  "medicine."  One  day,  while  on  a  journey  to  a  distant  part  of 
the  country,  he  happened  to  see  a  horse  belonging  to  another  man, 
and,  taking  a  fancy  to  the  animal,  stole  it,  and  made  for  home.  The 
owner  soon  discovered  the  theft,  and,  saddling  his  horse,  started  in 
pursuit.  He  had  almost  overtaken  the  thief,  when  the  latter,  who 
saw  him  coming,  had  recourse  to  his  magic,  and  caused  a  large  river 
to  flow  between  him  and  his  pursuer.  After  a  little  difficulty  the 
man  crossed  the  river  and  followed  in  pursuit,  as  before.  He  had 
again  almost  overtaken  the  fugitive,  when  he  was  stopped  by  an 
immense  tract  of  mud  which  stretched  between  them.  This  obstacle 
was  surmounted  after  some  delay,  and  the  chase  continued.  Pre- 
sently the  thief  conjured  up  an  almost  impassable  tract  of  country, 
full  of  thick  timber,  and  broken  up  with  rocks  ;  but  this  obstacle  the 
pursuer  also  soon  overcame,  and  at  length  began  to  gain  on  his  flee- 
ing enemy,  who  said  to  himself,  "  I  will  cause  yet  another  obstacle 
to  divide  us,  and,  if  he  surmounts  that,  I  will  leave  his  horse  to 
reward  him  for  his  trouble  and  perseverance."  So  he  caused  a  field 
of  smooth  ice  to  lie  between  them.  This  his  pursuer  tried  to  cross, 
but,  finding  it  too  slippery,  he  sat  down  and  cried,  and  then  arose 
and  went  home,  with  the  full  determination  to  be  avenged  on  his 
enemy.  He  told  his  wife  not  to  be  alarmed  if  he  stayed  away  a  long 
time,  because  he  was  going  to  strengthen  his  u  medicine."  He  also 
told  her  to  make  plenty  of  moccasins  for  him,  because  when  he  came 
back  he  would  start  on  a  long  and  rough  journey.  Then  he  went 
up  the  mountains,  where  he  spent  ten  months  in  training,  dreaming, 
sweat-bathing,  fasting,  purifying,  and  praying.  At  the  end  of  this 
time  he  returned  home,  reduced  in  flesh  and  weak.  He  told  his 
wife  that  he  had  dreamed  of  a  canoe  and  of  water.  After  a  few  days 
spent  in  recruiting  his  strength,  he  created  a  lake  which  stretched 
from  himself  to  the  village  of  his  enemy.  Then  he  caused  a  canoe 
to  appear,  and  painted  the  prow  a  bright  red.  In  the  latter  he 
embarked,  but,  before  leaving,  told  his  wife  that  he  would  stay  away 
for  ten  days,  during  which  time  she  must  fast  and  purify  herself. 
On  the  fifth  day  after  his  departure  he  neared  the  village  of  his 
enemy,  and  the  people,  seeing  him  coming,  ran  and  told  the  thief, 


Traditions  of  the  Thompson  River  Indians.  93 

"A  canoe  approaches.  Its  prow  is  like  fire."  But  he  answered,  "I 
already  know  all  about  it.  That  is  the  man  coming  for  his  horse." 
On  reaching  the  shore  the  man  jumped  out,  and,  going  up  to  the 
people  of  the  village,  asked  them  where  his  horse  was.  They  pointed 
to  a  large  loon  away  out  on  the  lake,  saying,  "That  is  your  horse," 
for  his  enemy  had  changed  the  horse  into  a  loon.  The  Indian  did 
not  believe  what  the  people  told  him  until  he  heard  the  loon  neigh. 
Then  he  took  his  canoe  and  gave  chase  over  the  water.  In  the 
mean  time  his  wife  had  done  as  he  had  told  her,  and  had  become  so 
strong  in  magic  that  she  far  surpassed  her  husband.  At  last  she 
said  to  herself,  "  I  am  tired  of  that  fellow.  I  will  have  another  hus- 
band." So  she  changed  him  and  the  canoe  into  a  fish,  and,  having 
taken  a  fancy  to  pretty  little  Teal  Duck,  she  changed  it  into  a  man, 
who  became  her  husband. 

XXXVIII.     THE   BROTHERS.288 

Two  brothers,  when  boys,  started  out  and  travelled  until  they 
were  full-grown  men.  Now  a  haxa',  who  was  also  a  cannibal,  lived 
on  a  hill  across  a  large  river.  The  light  from  his  house  could  be 
seen  over  all  the  world.  It  was  this  house  that  the  boys  reached 
and  entered.  The  wife  said  to  them,  "My  husband  will  soon  be 
home,  and  will  eat  you."  But  they  replied,  "We  are  not  afraid." 
Presently  the  Cannibal  came  home  carrying  a  man  (for  he  ate  In- 
dians), and  his  wife  said  to  him,  "Do  not  eat  those  boys  just  now! 
I  will  feed  them  up,  and  when  they  are  fat  you  shall  kill  and  eat 
them."  The  haxa'  had  several  children,  with  whom  the  boys  played 
for  a  time.  After  a  while,  the  Cannibal  made  up  his  mind  to  kill  the 
boys  on  the  morrow.  But  they  already  knew  of  his  intentions,  and 
when  he  retired  to  rest  they  induced  his  children  to  change  bed- 
places  with  them,  after  every  one  had  fallen  asleep.  Then  they 
arose  and  stole  his  magic  staff.  Reaching  the  river,  where  they 
threw  it  down,  it  formed  a  bridge,  and  they  crossed  on  it.  Early  in 
the  morning  the  haxa'  arose  and  killed  his  own  children  by  mistake. 
Then  he  gave  chase,  but  could  not  cross  the  river  without  his 
staff.  The  boys  then  went  to  a  white  man's  town  and  worked  for 
wages.  They  worked  for  saloon-keepers.  The  elder  brother  squan- 
dered all  his  money  for  drink,  but  the  younger  one  saved  his.  The 
chief  of  the  town,  hearing  that  they  had  stolen  the  Cannibal's  staff, 
asked  them  to  go  and  steal  the  light  from  the  Cannibal's  house, 
which  the  younger  one  volunteered  to  do.  He  reached  there,  and, 
unperceived,  put  a  large  quantity  of  salt  into  the  Cannibal's  kettle 
amongst  the  human  flesh.  The  Cannibal  was  surprised  at  the  fine 
taste,  so  he  and  his  wife  finished  the  mess  and  licked  the  kettle, 
trying  to  get  more  salt.     Thus  they  became  thirsty,  and,  upon  their 


94  Traditions  of  the  Thompson  River  Indians. 

going  to  the  river  to  drink,  the  lad  stole  the  light,  putting  it  on  his 
head  and  running  away  with  it.  The  Cannibal  chased  him,  but  he 
threw  down  the  staff,  and  crossed  the  river  as  before.  He  received 
a  great  deal  of  money  from  all  the  white  people  of  the  town  for  this 
feat.  He  was  then  asked  to  steal  the  Cannibal's  wagon  and  horses. 
He  accomplished  this  also,  receiving  a  great  deal  of  money.  He 
was  then  asked  to  bring  the  Cannibal  himself.  He  took  an  iron 
coffin  and  some  whiskey,  which  he  put  in  the  wagon.  Then  he  pro- 
ceeded to  the  Cannibal's  house.  The  latter  was  at  home,  and  he 
entered.  Immediately  the  Cannibal  was  going  to  kill  him  ;  but  he 
said,  "  I  came  here  to  give  you  a  present  of  mysterious  water,  which 
will  make  you  strong.  After  you  have  drunk  my  present,  you  may 
kill  me  if  you  like."  The  Cannibal  drank  the  whiskey  and  became 
helplessly  drunk.  The  lad  then  dragged  him  to  the  wagon,  put  him 
into  the  coffin,  and  closed  the  lid.  He  then  drove  to  town,  where 
he  received  a  great  deal  of  money  for  his  feat.  The  Cannibal,  after 
having  got  over  his  drunkenness,  struck  like  thunder  on  the  inside 
of  the  coffin  to  get  out,  and  the  white  people  said,  "  Let  him  out, 
that  we  may  see  him."  Then  the  lad  let  him  out,  and  immediately 
the  Cannibal  began  to  kill  the  people,  which  he  eventually  accom- 
plished, and  ate  them  all.  The  lad  was  the  only  one  of  the  whole 
town  who  escaped.  He  reached  home  with  the  magic  staff  and 
great  wealth. 


TWO   TRADITIONS    OF   THE   LILLOOET. 

I.     THE   STORY   OF   TSU'NTIA.289 

Long  ago,  during  the  time  when  the  earth  was  being  brought  into 
its  present  shape,  and  formed  as  we  see  it  to-day,  and  people  made 
as  they  are  now,  a  maiden  who  lived  in  the  Lillooet  country  29°  wan- 
dered around  mostly  by  herself.  Taking  a  fancy  to  a  root  called 
Kokwe'la,  which  is  utilized  by  the  Indians  as  food,  she  had  connec- 
tion with  it,291  and  became  pregnant ;  and  in  course  of  time  the  peo- 
ple wondered  at  this,  as  the  girl  was  unmarried,  nor  was  she  known 
to  have  been  with  any  man.  This  son,  whose  father  was  the  root 
Kokwe'la,  afterwards  became  a  man  of  renown,  gifted  in  magic ; 
moreover,  it  is  said  that  most  of  the  Upper292  Lillooet  tribe  are  his 
descendants.293  When  he  was  yet  a  young  man,  he  went  to  a  spot  a 
short  distance  from  Lillooet  town,294  which  was  his  native  place. 
Here  he  met  several  lads  who  were  playing,  and  he  wanted  to  join 
in  the  game  ;  but  one  of  them  called  him  "bastard,"  saying  that  the 
Kokwe'la-root  was  his  father,  and  ordered  him  away  to  his  own 
place.  He  thereupon  changed  this  lad  into  a  fish,  which  is  called 
tsan'atz ; 295  then  he  took  a  stone  and  struck  him  on  the  head,  thereby 
flattening  it,  and  cursed  him,  saying,  "  You  will  be  a  fish,  and  people 
will  take  you  and  eat  you,  and  you  shall  not  be  able  to  help  your- 
self." Hence  the  reason  of  the  peculiar  shaped  head  of  the  tsan'atz 
at  the  present  day.  Tsu'ntia,  for  that  was  his  name,  then  went 
home  and  asked  his  mother  who  his  father  was.  She  was  ashamed  to 
tell  him  the  truth,  and  replied  that  the  reason  that  he  never  saw  his 
father  was  that,  before  his  (Tsu'ntia' s)  birth,  his  father  was  drowned 
in  the  river.  Tsu'ntia  then  took  his  bow  and  arrows,  and  went  to 
kill  the  Water,  because  it  had  taken  his  father's  life.  But  the  Water 
told  him,  "  Those  whom  I  kill  I  know  again.  If  I  had  killed  your 
father,  I  should  know  him ;  but  as  it  is,  I  do  not."  He  then  went 
back  to  his  mother,  and  asked  her  why  she  had  lied,  demanding 
again  to  know  who  his  father  was.  She  told  him  other  stories, 
which  he  proved  to  be  untruths.  Finally  he  grew  angry,  and  threw 
her  into  a  little  lake  below  Lillooet,  called  by  the  Indians  Hulako- 
na'ntko.  He  then  began  to  travel  all  over  the  world,  turning  peo- 
ple into  animals,  fishes,  and  rocks  by  his  magic,  and  transforming 
the  features  of  many  parts  of  the  country  through  which  he  jour- 


g6  Two  Traditions  of  the  Lillooet. 

neyed,  performing  many  wonderful  feats.  He  was  in  BEta'ni,  and 
afterwards  went  down  the  creek  to  Lytton,  whence  he  followed  up 
Fraser  River  to  its  headwaters,  doing  wonders  as  he  went.  He  came 
back,  following  Thompson  River  from  its  source  to  its  mouth, 
crossed  Fraser  River,  and  a  little  below  Lytton  met  the  Nspatc'e'it,296 
or  the  four  young  black  bears,  otherwise  (and  generally)  called  Qoa/- 
qoaL  by  the  NLak'a'pamux,  who  were  also  doing  great  marvels. 
These  were  on  their  way  up  from  the  mouth  of  Fraser  River.  Upon 
meeting,  they  tried  to  metamorphose  each  other  into  many  different 
objects  by  their  powers  of  magic ;  but  all  schemes  failed,  for  it 
seemed  they  were  all  equally  gifted.  Having  agreed  to  eat  together, 
Tsu'ntia  forthwith  brought  out  a  small  cup  or  kettle,  and  com- 
menced to  prepare  some  nka'ux.  The  brothers  laughed  at  the  idea 
of  such  a  small  vessel  holding  enough  food  for  all  of  them ;  but 
Tsu'ntia  assured  them  that  it  would.  Then  he  set  it  before  the 
brothers  to  eat.  They  took  a  spoonful  each,  which  filled  them  to 
satisfaction,  and  made  no  impression  on  the  nka'ux,  which  remained, 
to  all  appearances,  just  the  same.  Tsu'ntia  then  said,  "See  what 
you  thought  would  not  be  enough  to  satisfy  your  appetites  !  "  After- 
wards they  ate  of  the  brothers'  food.  They  intended  to  serve  Tsu'n- 
tia  as  he  had  done  them ;  but  he  took  it  all,  and  left  the  kettle 
empty.  Tsu'ntia  then  said,  "Where  shall  we  sleep?"  telling  them 
to  make  a  sleeping-place  by  their  magic  ;  but  they  said  they  thought 
he  could  do  it  better  than  they,  and  told  him  to  do  so.  He  then 
caused  a  large,  flat,  smooth  stone  to  appear,  and  upon  it  the  five 
slept  that  night.  Tsu'ntia  slept  with  his  head  to  the  north,  and  the 
brothers  with  theirs  towards  the  south.  The  impressions  made  by 
their  bodies  can  still  be  seen.  One  mark  in  particular  shows  the 
imprint  of  the  back  of  the  head,  the  elbows,  and  the  heels  of  one  of 
them.  Next  morning  they  separated,  Tsu'ntia  going  down  the  river, 
and  the  others  in  the  opposite  direction.  It  is  not  known  what 
became  of  Tsu'ntia,  for  he  disappeared,  and  it  is  said  that  he  went 
up  to  heaven.     He  left  descendants  on  Fraser  River  at  Lillooet. 


II.     STORY  OF  TSU'NTIA'S  MOTHER;  OR,  THE  FROG-PEOPLE.2^ 

After  Tsu'ntia  had  thrown  his  mother  into  the  lake,298  she  begat 
people  by  her  intercourse  with  the  lake,  who  grew  very  numerous 
in  course  of  time.  The  inhabitants  of  SetL  (Lillooet  town)  became 
aware  that  there  were  people  now  dwelling  by  the  lake,  whereas  for- 
merly there  were  none  ;  also  that  they  were  good-looking,  especially 
the  young  women ;  and  that  they  always  dwelt  separate,  holding  no 
intercourse  whatever  with  other  people.  They  lived  on  frogs,  some 
of  which  were  in  those  days  of  enormous  size.  Frog-skins  were  their 
blankets.    Now,  many  of  the  young  men  of  SetL  village  took  a  fancy 


Two  Traditions  of  the  Lillooet.  97 

to  the  young  women  of  the  lake,  and  at  different  times  repaired  there 
with  the  intention  of  marrying ;  but  all  of  them,  upon  entering  the 
houses  of  the  "frog-people,"  were  overcome  by  the  smell  of  frog, 
and  fell  into  a  sleep,  in  which  they  invariably  died,  in  which  case 
their  bodies  were  thrown  outside.  At  last  one  young  man  said  he 
would  overcome  the  difficulty.  He  went  into  the  mountains  and 
prepared  his  "  medicine  "  for  five  years.  At  last  he  dreamed  of  the 
Frog,  and  thereby  gained  the  desired  knowledge  of  escaping  death 
while  having  intercourse  with  the  frog-eaters.  He  then  went  to 
the  dwellings  of  the  "frog-people,"  and  tried  to  enter.  They  were 
living  in  underground  lodges,  as  it  was  winter  time.  An  elderly 
person  said  to  him,  as  he  was  about  to  go  in,  "You  are  a  young 
man,  in  your  prime.  I  should  not  like  to  see  you  die ;  therefore 
do  not  enter,  for  your  fate  will  be  the  same  as  that  of  your  fellows 
who  have  come  here  before.  It  is  a  wonder  that  you  people  have 
not  learned  wisdom  by  your  experience."  But  the  youth  was  not 
to  be  frightened  away,  since  he  was  confident  of  his  powers.  He 
remained  within  for  quite  a  time,  while  the  inmates  cooked  frog 
and  frog's  fat,  and  partook  of  their  supper ;  but  he  did  not  share  in 
it.  They  then  began  to  talk,  and  inwardly  wondered  why  he  did 
not  fall  into  the  death-sleep,  as  the  others  before  him  had  done.  So 
he  remained,  and  took  to  wife  the  two  prettiest  maidens.  Shortly 
after  this  the  new  son-in-law  was  taken  out  to  hunt  frogs,  and  told 
if  he  saw  any  not  to  kill  them  himself,  but  to  let  the  people  know. 
Feeling  thirsty,  and  chancing  to  pass  a  swamp  (at  the  back  of  Lil- 
looet), he  waded  into  the  bog  and  drank,  although  almost  mired  in 
the  attempt.  While  drinking,  he  saw  an  enormous  frog  looking  at 
him  (about  as  large  as  a  bear).  Upon  returning,  he  told  the  frog- 
eaters,  who  went  there,  killed  the  animal,  and  carried  it  home.  After 
this,  the  young  man  became  thoroughly  disgusted  with  their  frog- 
eating  propensities,  and  decided  to  change  the  food  of  a  people  who 
looked  on  everything  as  non-edible,  except  frog.  Deer  especially 
was  thought  by  them  to  be  bad  "  medicine,"  and  altogether  unfit  for 
food.  So  he  took  his  snowshoes,  and  went  back  in  the  mountains 
and  shot  a  big  deer,  which  he  took  home,  much  to  the  horror  and 
disgust  of  the  people.  Nevertheless,  he  lowered  it  down  into  the 
house,  and  after  a  good  deal  of  persuasion  induced  the  people  to  eat 
it.  Three  of  them,  however,  would  not  partake  of  this  strange  food, 
and  ran  away.  These  he  turned  into  dogs,  who  still  haunt  that  lake. 
The  Indians  often  hear  them  yelping  at  sunrise ;  in  fact,  I  myself 
have  heard  them.  The  other  people  became  then  as  ordinary  human 
beings  after  partaking  of  the  venison  ;  and,  being  persuaded  by  their 
son-in-law,  they  all  moved  up  near  SetL,  and  there  made  their  homes. 
They  intermarried  with  the  other  people,  and  some  of  the  Lillooet 
tribes  are  their  descendants,  I  being  one  of  them. 


NOTES. 


NOTES. 


I.  The  following  alphabet  has  been  used  in  transcribing  Indian  words  and 
names :  — 

a,  e,  i,  o,  u  have  their  continental  sounds  (short). 

a,  e,  I,  6,  u  long  vowels. 

e,  obscure  e,  like  e  in  flower. 

a,  in  German  Bar. 

a,  aw  in  law. 

6,  o  in  German  roll. 

e,  e  in  bell. 

ai,  i  in  island. 

ow,  ow  in  &?-z£/. 

1 ;  s ;  d,  t ;  b,  p ;  k ;  h  ;  w ;  m,  n  as  in  English. 

1,  posterior  palatal  I;  the  tip  of  the  tongue  touches  the  alveoli  of  the  lower 
jaw,  the  back  of  the  tongue  is  pressed  against  the  hard  palate;  surd. 

q,  velar  k. 

k-,  palatized  k,  almost  ky. 

x,  ch  in  German  Bach. 

x,  x  pronounced  at  posterior  border  of  hard  palate. 

x-,  palatal  x,  as  in  German  ich. 

c,  sh  in  shoal. 

g,  as  in  guard. 

y,  as  in  year. 

',  hiatus,  generally  combined  with  increased  stress  of  preceding  sound. 

The  traditions  of  a  number  of  tribes  have  been  compared  with  those  of  the 
Thompson  River  Indians,  and  quotations  have  been  made  in  the  following  way :  — 

Shuswap,  Fraser  Delta,  Coast  Salish,  Comox,  Nootka,  Kwakiutl,  Heiltsuk, 
Bilxula,  Tsimshian,  Tlingit :  from  Franz  Boas,  Indianische  Sagen  von  der  Nord- 
Paciflschen  Kiiste  Amerikas,  Berlin,  1895. 

Chinook:  from  Franz  Boas,  Chinook  Texts,  Bulletin  Bureau  of  Ethnology, 
Washington,  1894. 

Loucheux,  Hare,  Dog  Rib,  Slave,  Chippewayan :  from  E.  Petitot,  Traditions 
Indiennes  du  Canada  Nord-Onest,  Paris,  1886. 

Ponca:  from  James  Owen  Dorsey,  The  Cegiha  Language,  Washington,  1890. 

Navaho:  from  Washington  Matthews,  Navaho  Legends,  Boston,  1897. 

2.  D.  G.  Brinton,  The  Myths  of  the  New  World,  third  edition,  1896,  p.  194: 
"  (He  is)  little  more  than  a  malicious  buffoon,  delighting  in  practical  jokes,  and 
abusing  his  superhuman  powers  for  selfish  and  ignoble  ends.  But  this  is  a  low, 
modern,  and  corrupt  version  of  the  character  of  Michabo,  bearing  no  more  resem- 
blance to  his  real  and  ancient  one  than  the  language  and  acts  of  our  Saviour  and 
the  apostles  in  the  coarse  Mystery  Plays  of  the  Middle  Ages  do  to  those  recorded 
by  the  Evangelists." 

Walter  J.  Hoffmann  in  Fourteenth  Anmial  Report  of  the  Bureau  of  Ethnology, 
1896,  p.  162 :   "  There  appears  to  have  been  a  time,  according  to  both  the  Ojibwa 


102  Notes. 

and  Menomini  Indians,  when  Ma'nabush  became  degraded  on  account  of  his 
foolish  actions.  In  the  Ottawa  dialect  Ma'nabush  signifies  a  'foolish  fellow,' 
because  of  the  ridiculous  performances  of  the  demigod  previous  to  his  final  depar- 
ture from  the  Indian  country.  (According  to  verbal  information  received  from 
Mr.  A.  J.  Blackbird,  an  educated  Ottawa  chief  and  interpreter  of  Michigan.)  Some 
of  these  myths  will  be  recognized  as  having,  at  some  time  in  the  past,  formed  part 
of  the  cosmogonic  ritual  of  the  Menomini ;  but  when  and  how  they  became  sep- 
arated, and  so  altered  as  to  have  lost  their  reverential  character,  it  is  impossible 
even  to  surmise." 

3.  F.  Boas,  Indianische  Sagen  von  der  Nord-Pacifischen  Kiiste  Amerikas, 
Berlin,  1895,  p.  272  ff,  31 1  ff.  A  fuller  version  of  the  Raven  legend  of  the  Tsimshian 
has  since  been  obtained,  which  has  been  utilized  here. 

4.  F.  Boas,  Chinook  Texts,  Washington,  1894,  p.  92  ft". 

5.  Journal  American  Folk-Lore,  1898,  No.  41. 

6.  E.  Petitot,  Traditions  Indiennes  du  Canada  Nord-  Ouest,  Paris,  1886, 
p.  141  ff. 

7.  F.  Boas,  Indianische  Sagen,  etc.  p.  194  ff  ;  see,  also,  Chinook  Texts,  pp.  20,  21. 

8.  George  B.  Grinnell,  Blackfoot  Lodge  Tales,  London,  1893,  p.  137  ff. 

9.  S.  T.  Rand,  Legends  of  the  Micmac,  New  York,  1894,  passim;  and  Charles 
G.  Leland,  The  Algonquin  Legends  of  New  England,  Boston,  1885,  p.  15  ff  and 
p.  140  ff. 

10.  F.  Boas,  Indianische  Sagen,  etc.  pp.  I9ff,  p.  45,  p.  63;  also  pp.  66,  201. 

11.  J.  O.  Dorsey,  The  Cegiha  Language,  Contributions  to  North  American 
Ethnology,  vol.  vi.,  Washington,  p.  607. 

12.  Petitot,  Traditions  Indiennes,  etc.  p.  127,  p.  355. 

13.  F.  Boas,  Indianische  Sagen,  etc.  p.  316;  Chinook  Texts,  p.  181. 

14.  Ibid.  p.  38. 

15.  Ibid.  p.  55. 

16.  Ibid.  p.  118. 

17.  Ibid.  p.  136. 

18.  Ibid.  p.  202. 

19.  Dorsey,  The  Cegiha  Language,  p.  204. 

20.  Boas,  Indianische  Sagen,  etc.  p.  40. 

21.  Petitot,  Traditions,  etc.  p.  358. 

22.  Boas,  Sagen,  pp.  53,  133,  180,  264,  303. 

23.  Journal  American  Folk-Lore,  1898,  No.  41. 

24.  Washington  Matthews,  ATavaho  Legends,  Boston,  1897,  p.  227;  Boas,  Sagen, 
etc.  p.  9. 

25.  Chinook  Texts,  p.  178. 

26.  Boas,  Sagen,  pp.  76,  106,  177,  245. 

27.  Dorsey,  /.  c.  pp.  5$J. 

28.  Rand,  /.  c.  pp.  300,  302. 

29.  Matthews,  /.  c.  p.  87. 

30.  Report  United  States  National  Museum  for  1895,  p.  328  ff. 

31.  (Omitted.) 

32.  Boas,  Sagen,  etc.  p.  24  ff. 

33.  Some  Indians  say  that  people  in  those  days  were  immortal. 

34.  The  country  referred  to  includes  all  the  present  territory  of  the  Nkamtci'- 
nEmux,  and  down  the  Thompson  to  near  Lytton,  the  Nicola,  Similkameen,  Okan- 
agon,  and  southern  Shuswap  regions. 

35.  The  Indians  maintain  that  this  is  the  reason  why  coyotes  at  the  present 
day  are  most  numerous  around  Spences  Bridge  and  farther  to  the  east.  From 
Spences  Bridge  west  they  get  scarcer,  and  are  seldom  seen  around  or  below  Lyt- 


Notes,  103 

ton.  The  bad  ones  among  the  Coyote  people  were  turned  into  the  animal  of  that 
name ;  and  as  their  habitat  (when  people)  was  principally  around  Spences  Bridge, 
and  to  the  east  and  southeast,  it  still  remains  the  same  now. 

36.  It  is  also  said  that  he  talked  (principally)  in  the  Shuswap  language,  and  in 
a  peculiar  tone  of  voice  (many  of  the  other  animals  in  these  myths  are  represented 
as  talking  in  peculiar  tones  of  voice).  It  is  not  known  whether  the  Coyote  talked 
in  Shuswap  just  for  sake  of  imitation,  or  whether  that  was  his  natural  language. 
In  telling  stories  connected  with  the  Coyote,  when  they  come  to  the  part  where 
the  Coyote  speaks,  the  Nkamtci'nEmux  (who  are  all  more  or  less  familiar  with 
the  Shuswap  language)  put  that  language  into  his  mouth.  The  rest  of  the  NLa- 
k-a'pamux  generally  make  him  speak  NLak'a'pamux. 

37.  Some  say  the  Coyote  escaped  in  a  canoe  with  some  other  people,  and  that 
the  canoe  of  the  Nzuke'ski  Indians  broke  loose  from  him,  and  drifted  ashore  near 
the  mountains  of  that  name. 

38.  No  particular  place  is  mentioned,  and  the  narrators  cannot  tell  whether  it 
was  the  lower  or  upper  part  of  Thompson  River,  or  whether  in  NLak-a'pamux  or 
Shuswap  territory.    They  say  it  was  somewhere  not  far  away  from  Spences  Bridge. 

39.  Some  of  the  Indians  say  that  at  one  time  the  Coyote  was  alone,  being  the 
only  man  on  earth.  This  is  said  to  have  been  in  or  about  the  beginning  of  the 
"  speta'kl "  period.     Others  say  that  it  was  after  the  Flood. 

40.  Probably  quartz. 

41.  Some  Indians  say  the  Teal  Duck  and  the  Mallard  Duck,  still  others  say  the 
Swan  and  the  Loon. 

42.  Some  of  the  Nkamtci'nEmux  say  he  transformed  his  excrement  into  an 
eagle. 

43.  The  meaning  of  this  word  is  u  raised  "  or  "  lifted  up."  The  verb  nLi'ksEma 
is  applied  to  raising  the  trigger  of  a  gun,  to  lifting  the  eyelids,  etc.  Some  of  the 
Nkamtci'nEmux,  in  telling  this  story,  assert  that  the  Coyote  lifted  his  eyelids  and 
looked  up,  and  each  time  he  did  so  the  tree  grew  taller.  NLi'ksEntEm  was  the 
eldest  son  of  the  Coyote,  and  was  noted  for  his  great  magical  powers,  and  for  his 
success  as  a  hunter. 

44.  The  Indians  believe  there  are  three  worlds,  viz.,  the  one  we  live  in;  the 
upper  one,  which  NLi'ksEntEm  visited;  and  the  lower  one,  inhabited  by  the  Ant 
people.     The  sky  is  the  ground  of  the  upper  world. 

45.  A  plant  which  grows  abundantly  in  the  mountains  of  the  NLak*a'pamux 
country,  the  root  of  which  is  much  used  as  food  by  the  Indians.  It  is  a  species 
of  Claytonia  called  tatu'En  by  the  Indians. 

46.  The  birch-bark  vessels  consisted  of  all  kinds  of  bark  utensils  used  by  the 
Indians,  such  as  cups,  baskets,  etc.,  as  well  as  miniature  canoes.  NLi'ksEntEm 
was  attacked  by  the  combs  and  the  birch-bark  vessels,  just  as  he  had  been  by  the 
awls,  etc.,  in  the  other  houses,  and  upon  leaving  cursed  them  in  the  same  manner, 
condemning  them  to  be  the  eternal  servants  of  man. 

47.  Some  say  he  first  saw  some  old  wood  chippings,  then  fresher  ones,  and  then 
at  last  the  camp. 

48.  The  full  version  of  this  passage  is  as  follows :  Deinde  alter :  "  Ego  vero  " 
inquit  "pudenda  ejus  olfacio."  NLi'ksEntEm  therefore  felt  insulted.  He  took 
hold  of  one  woman  by  her  legs  and  threw  her  amongst  some  spruce  and  black 
pine  trees,  saying,  "  You  shall  be  a  fool  hen,  and  shall  be  so  foolish  that  women 
and  children  will  catch  you  with  a  stick  and  a  twine  noose  at  one  end."  The 
other  woman  he  threw  among  some  rotten  logs  between  willow  and  alder  trees,  and 
cursed  her,  saying,  "You  shall  be  a  ruffed  grouse ;  et  si  quando  pruris  stipite  alis 
tunso  gravida  fies." 

_J Some  Indians,  in  telling  this  part  of  the  story,  say  that  NLi'ksEntEm  took  the 


104  Notes. 

rotten  wood  out  of  the  woman's  hand,  and  placed  therein,  in  place  of  it,  his  penis, 
whereupon  the  woman  exclaimed,  "  I  smell  a  man's  privates  !  "  Others  say  that 
he  caught  hold  of  the  women,  broke  their  arms,  and  then  threw  them  in  the 
bushes. 

49.  Some  Indians  say  the  bark  the  Spider  was  using  for  making  rope  and  thread 
was  that  of  a  plant  called  ma! muskin,  which  the  Indians  use  for  that  purpose,  but 
which  is  considered  much  inferior  to  the  spa'tsan-h?iv\i. 

50.  The  Nkamtci'nEmux  say  that  NLi'ksEntEm,  when  he  went  to  the  upper 
world,  was  ignorant ;  but  when  he  returned  he  was  skilled  and  wise,  for  his  grand- 
father the  Spider  advised  him  to  train  himself,  and  instructed  him  in  all  manner 
of  magic ;  and  thus  he  became  possessed  of  the  power  and  knowledge  for  which 
he  was  afterwards  distinguished. 

51.  The  full  version  of  this  passage  is  as  follows:  Canis  occasione  oblata,  sub 
vestimenta  mulierum  pudenda  suspexit. 

52.  BEta'ni  is  the  name  of  a  valley  situated  in  the  mountains  about  fourteen 
miles  north  of  Lytton,  and  nine  or  ten  miles  west-southwest  of  Spences  Bridge. 
It  is  famous  as  a  great  root-digging  and  hunting  resort,  and  formerly  used  to  be  a 
summer  gathering-place  for  all  the  upper  divisions  of  the  tribe. 

53.  SLuq,  a  round  or  trunk-shaped  basket  with  a  lid. 

54.  The  NLak-apamux'o'e  generally  say  the  meadow-larks. 

55.  Some  Indians  say  the  Spider  also  tied  a  large  knife  to  the  basket. 

56.  Many  of  the  Nkamtci'nEmux  say  that  he  opened  his  eyes  several  times, 
and  each  time  he  did  so  he  went  up  again ;  consequently  it  was  only  after  a  long 
time,  and  with  much  difficulty,  that  the  Spider  succeeded  in  landing  him  safely  on 
the  earth.  They  also  say  that  the  Spider  lifted  up  the  fire-stone  of  his  under- 
ground lodge,  which  left  an  aperture,  through  which  he  lowered  the  basket  with 
NLi'ksEntEm;  also  that  through  this  hole  the  people  at  Lytton  could  be  seen 
playing  ball  underneath,  and  appearing  in  the  distance  to  be  as  small  as  flies. 

57.  Some  of  the  Nkamtci'nEmux  say  that  the  space  on  which  he  rolled  himself 
was  turned  into  this  stone  to  mark  the  spot,  for  the  Spider  said  that  the  place 
where  NLi'ksEntEm  should  first  touch  the  ground  would  be  the  centre  of  the 
earth  (or  of  the  Indian's  country).  The  NLak-a'pamux  hold  this  stone  sacred,  and 
at  the  present  day  keep  it  covered  over  with  earth,  so  that  the  whites  may  not 
see  it. 

58.  BEta'ni  Lake,  at  the  headwaters  of  Lower  BEta'ni  Creek,  a  favorite  camp- 
ing-place of  the  NLak*apamux'5'e.  Lower  BEta'ni  Creek  falls  into  Thompson 
River  about  one  mile  east  of  Lytton. 

59.  Skilki'lEX  or  Upper  BEta'ni  Creek,  which  flows  through  the  Upper  BEta'ni 
valley,  and  falls  into  Thompson  River  about  three  miles  and  a  half  west  of 
Spences  Bridge. 

60.  Some  Indians  say  he  turned  himself  into  various  animals  in  his  attempt  to 
save  himself,  before  he  took  the  shape  of  a  piece  of  board. 

61.  Some  say  three  old  women,  others  four,  and  that  they  were  sisters,  and 
great  in  "  mystery." 

62.  Similar  to  those  used  by  the  Lower  Fraser  or  Coast  Indians. 

63.  Called  kolei'Exkin  by  the  Indians.  Some  Indians  say  that  this  box  also 
contained  bluebottle  or  blow-flies. 

64.  Kakulx-u',  the  name  given  to  a  small  variety  of  kimkamu't,  —  a  variety  of 
beetle  with  a  gray  head,  sometimes  called  meat-bugs  by  the  whites. 

65.  The  Indians  aver  that  the  opening  of  the  boxes  was  the  cause  of  the  first 
appearance  of  the  smoke-wasps,  salmon-flies,  blow-flies,  and  meat-beetles,  and 
that  is  the  reason  that  these  insects  accompany  the  salmon  at  the  present  day- 
They  begin  to  increase  in  numbers  as  soon  as  the  salmon  commence  to  run.    All 


Notes,  105 

these  insects,  they  claim,  were  unknown  to  the  Indians  before  the  Coyote  intro- 
duced the  salmon. 

66.  Some  say  that  the  Coyote  took  the  salmon  up  past  Lillooet,  then,  turning 
back,  he  conducted  them  up  Thompson  River,  introducing  them  there. 

67.  Some  say  three,  and  that  they  were  maidens. 

68.  Some  say  that  he  told  them  to  open  wide  their  legs.  They  also  say  that 
the  Coyote  was  carrying  a  small  pack  of  salmon  on  his  back,  and  when  he  sat 
down  to  rest  he  took  his  pack  off,  intending  to  eat  some.  He  then  noticed  the 
women  bathing  on  the  opposite  bank  of  the  river. 

69.  This  passage  in  full  is  as  follows :  Canis,  cum  arreptum  penem  trans  flumen 
traiceret  effecit,  ut  in  pudendis  minima?  natu  haereret.  She  fell  sick  and  was 
hardly  able  to  get  out  of  the  water  ;  so  the  other  women  helped  her  home,  but  were 
ashamed  to  tell  the  people  what  had  happened.  The  girl's  relations  called  several 
shamans  to  treat  her,  but  they  were  unable  to  cure  her. 

70.  This  paragraph  told  by  Cawa'xamux. 

71.  I  have  not  been  able  to  determine  the  exact  part  of  the  mountain  sheep's 
body  that  the  girls  asked  for. 

72.  Others  say  that  he  was  dressed  in  alkali  grass  (Elymus  triticoides,  Nutt). 

73.  The  full  version  of  this  passage  is  as  follows :  Quam  canis  secutus  cum  adi- 
tum  lodice  operuisset,  cantare  coepit,  nee  multo  post  cum  puella  coire  conatus  est, 
ut  penis  in  suum  locum  redierit.  Hie  clamabat  ea  hominem  se  vitiare  conari  qui- 
bus  auditis  vicini  qui  quidem  jam  suspicabantur,  ad  sudatorium  undique  concur- 
rebant.  Neque  tamen  canem  poterant  deprehendere  qui  ridens  in  pedes  se  con- 
iecit.  Turn  demum  canem  esse  intellexerunt.  Puella  autem  causa  morbi  remota 
statim  convaluit. 

74.  So  far  I  have  been  unable  to  locate  the  place,  which  is  on  the  American 
side,  probably  in  eastern  Washington. 

75.  Compare  the  following  tales  of  other  tribes:  Page  21,  §  2.  Comox,  p.  64; 
Nahwitti,  p.  179.  Krause,  Die  Tlinkit  Indianer,  p.  265.  Page  21,  §  4.  Shuswap, 
p.  17  ;  Ponca,  p.  607  ;  Hare,  p.  127 ;  Chippewayan,  p.  355.  Page  22,  §  2.  Chinook, 
p.  181 ;  Tsimshian,  Tlingit,  p.  316.  Page  23,  §  2.  Shuswap,  p.  18;  Fraser  Delta, 
p.  38;  Coast  Salish,  p.  55  ;  Comox,  p.  6$  ;  Nootka,  p.  118;  Kwakiutl,  p.  136;  Nah- 
witti, p.  202 ;  Bilxula,  p.  263  (Ponca,  p.  204).  Page  24,  §  2.  Tillamook  (Journal 
A?nerican  Folk-Lore,  1898,  No.  41).  Page  25,  §  1.  Shuswap,  p.  18;  Fraser,  p. 
40;  Chippewayan,  p.  358.  Page  25,  §  2,  Cathlamet.  Page  25,  §  2.  Navaho,  p.  97 ; 
Kootenay  (Verh.  Berl.  Ges.  fur  Anthrop.  1891,  p.  170).  Page  26,  §  I.  Coast 
Salish,  p.  45;  Kwakiutl,  p.  133;  Nahwitti,  p.  180;  Bilxula,  p.  264;  Tsimshian, 
p.  303.  Page  26,  §  2.  Chilcotin,  Kootenay  (Verh.  Berl.  Ges.  fur  Anthrop. 
1891,  p.  163).  Page  27,  §  3.  Fraser  Delta,  p.  26;  Comox,  p.  73;  Nootka,  p.  108; 
Nahwitti,  p.  172.    Page  28,  §  3.     Tillamook  (Journal  American  Folk-Lore,  1898). 

76.  Shuswap,  p.  7. 

77.  Shuswap,  p.  9;  Navaho,  p.  227. 

78.  The  Indians  describe  it  as  being  of  the  color  of  gold,  and  say  that  it  shone 
or  sparkled  like  the  sun.  They  think  the  crust  of  it  must  have  been  made  of  gold, 
or  some  other  bright  metal. 

79.  Near  a  place  called  Nsi"skEt.  It  is  said  that  one  or  both  of  these  houses 
were  afterwards  turned  into  stone  by  the  Qoa'qLqaL.     See  story  of  the  latter. 

80.  The  Antelope  is  mentioned  several  times  in  the  mythological  stories  of  the 
NLak-a'pamux.  Some  say  he  was  a  great  friend  of  the  Coyote's.  The  Antelope, 
as  far  as  known,  never  inhabited  the  present  country  of  the  NLak'a'pamux.  So 
far  as  I  can  learn,  this  animal  has  never  penetrated  west  of  the  Rocky  Moun- 
tains, and  is  only  to  be  found  east  of  that  range.  This  is  certainly  the  case  in 
British  Columbia.     Although  the  NkamtcI'nEmux  and  Cawa'xamux  are  tolerably 


106  Notes, 

well  informed  respecting  this  animal,  on  the  other  hand  many  of  the  NLaleapa- 
mux'o'e  and  others  say  they  do  not  know  what  it  is,  but  have  heard  it  described 
by  the  old  people,  who  claimed  that  it  was  noted  for  its  swiftness,  some  of  them 
saying  that  it  may  be  an  old  name  for  either  the  wolf  or  the  hummingbird.  In 
the  same  way  the  Uta'mqt  have  very  indistinct  notions  of  the  buffalo  and  the 
caribou,  which  are  well  known  and  correctly  described  by  the  upper  part  of  the 
tribe,  although  neither  of  these  animals  ever  (so  far  as  known)  inhabited  any  part 
of  the  NLak-a'pamux  country. 

81.  Some  say  three. 

82.  This  place  is  called  Niqcu'emin  by  the  Indians,  and  Thompson  or  Thomp- 
son Siding  by  the  whites.  The  creek  there  is  generally  called  Thompson  or 
Nicomin  Creek.  Some,  in  telling  the  story,  place  the  last  of  the  Antelope's  sons 
at  Tsotcowa'ux  Creek  instead  of  at  Thompson  Creek. 

83.  The  present  boundary  between  the  NkamtcrnEmux  and  NLak-apamux'6'e. 

84.  Some  say  a  ram  of  the  mountain  sheep. 

85.  Some  Indians  say  they  think  there  is  some  more  of  this  story  ;  but  I  have 
not  been  able  so  far  to  collect  any  more,  and  have  never  heard  it  told  by  any  of 
them  at  greater  length  than  above. 

86.  Some  say  the  boy  did  not  speak,  but  that  the  Cannibal  placed  him  in  the 
bottom  of  the  kettle,  perhaps  by  chance,  or  because  he  was  small. 

87.  Some  say,  "  So  that  the  fire  went  out."  It  will  be  remarked  that  this  whole 
passage  in  its  present  form  is  recent.  The  Indians  had  no  kettles  that  they  hung 
over  their  fires. 

88.  Some  Indians  say  he  simply  urinated  on  the  tree,  or  on  the  topmost  point 
of  the  tree. 

89.  Cathlamet. 

90.  This  story  is  sometimes  told  in  separate  parts,  part  of  it  being  called  the 
Story  of  the  Lynx,  and  part  the  Story  of  the  Coyote's  Sons. 

91.  Full  version  :  tsukEma/istin,  semen  which  has  dried  under  the  prepuce. 

92.  Full  version :  "  Sunt  rubra  pudenda !  "  (Sntieki'L). 

93.  Some  say  she  also  changed  him  into  the  ordinary  hare. 

94.  This  commences  the  part  generally  called  the  Story  of  the  Lynx. 

95.  This  ends  the  part  called  the  Lynx  Story. 

96.  This  commences  what  is  called  the  Story  of  the  Coyote's  Sons. 

97.  I  do  not  know  the  exact  meaning  of  this  name. 

98.  Probable  interpretation  of  this  name  is  "  mighty  foot." 

99.  See  other  contradictory  versions  of  the  origin  of  fire,  pp.  56,  57. 

100.  This  is  his  personal  name.  The  Indians  do  not  give  any  meaning  for  it, 
saying  that  it  is  simply  his  name. 

1  oi.  I  cannot  obtain  any  meaning  for  this  word. 

102.  See  p.  74. 

103.  The  Indians  often  call  any  kind  of  large  fish  "salmon." 

104.  This  is  one  of  the  kinds  of  Haxaa'tko  in  whose  existence  the  Indians 
believe.  They  are  the  inhabitants  of  certain  lakes  or  streams.  In  appearance 
they  answer  very  closely  to  the  descriptions  given  of  mermen  and  mermaids,  some 
of  them  having  the  upper  part  of  the  body  and  head  exactly  like  men  or  women, 
and  the  lower  part  like  fishes.  Others,  again,  have  all  the  body  like  a  fish,  and 
only  the  head  like  human  beings. 

105.  Some  Indians  say  that  Kua'lum  took  the  lad  out  a  fourth  time,  but  with  a 
like  result.  I  have  not  yet  been  able  to  learn  from  any  of  them  what  experience 
the  lad  passed  through  on  his  fourth  and  last  test. 

106.  Compare  the  following  tales  of  other  tribes :  Shuswap,  p.  9.  Kootenay 
(Verh.  Berl.  Ges.fiir.  Anthrop.  1891,  p.  163).    Page  39,  §  1.    Cathlamet,  Chinook, 


Notes,  107 

p.  58;  Ponca,  p.  160.  Page  39,  §  2.  Chinook,  p.  34;  Fraser  Delta,  p.  39;  Comox, 
p.  70;  Nootka,  p.  118;  Kwakiutl,  p.  136;  Nahwitti,  p.  198;  Krause,  Die  Tlinkit- 
Indianer,  p.  256. 

107.  Some  say  the  Coyote  happened  to  visit  the  Black  Bear. 

108.  Lems;  an  elongated,  rather  shallow  dish  made  of  birch-bark,  formerly  used 
by  the  Indians  (Upper  NLak-a'pamux)  for  catching  fat-drippings  in  front  of  the 
fire. 

109.  The  Indians  state  that  this  incident  was  the  cause  of  the  Coyote's  paws 
becoming  round  and  shriveled  up  as  they  are  at  the  present  day. 

no.  The  name  of  a  bird,  of  which  I  am  unable  to  state  with  certainty  the  Eng- 
lish name,  but  which  I  think  is  the  kingfisher. 

in.  The  Magpie  was  known  as  a  great  hunter  and  trapper.  He  used  to  catch 
deer  principally  by  means  of  snares,  and  was  very  successful. 

112.  A  spinpi'n  snare,  which  was  a  net  with  large  meshes  set  between  patches 
of  bushes,  and  in  other  suitable  places,  into  which  the  deer  were  driven.  They 
became  entangled,  and  fell  an  easy  prey  to  the  hunter.  They  were  formerly  in 
use  amongst  the  NkamtcFnEmux  and  Cawa'xamux,  and  were  also  still  more 
largely  used  by  the  Okanagon.  Some  Indians,  in  telling  this  story,  say  that  it 
was  a  spring  pole-snare  that  was  used  by  the  Magpie,  and  not  a  net-snare. 

113.  Some  say  he  flew  through  between  the  meshes. 

114.  Some  say  he  tried  to  jump  through  between  the  meshes,  as  the  Magpie  had 
done. 

115.  Compare  the  following  tales  of  other  tribes:  Chinook,  p.  178;  Comox, 
p.  76;  Nootka,  p.  106;  Nahwitti,  p.  177;  Bilxula,  p.  245;  Tsimshian;  S.  T.  Rand, 
Legends  of  the  Micinac,  pp.  300,  302;  Ponca,  p.  557;  Navaho,  p.  87;  Tillamook; 
Hare,  p.  217. 

116.  So  far  I  have  been  unable  to  obtain  any  meaning  for  this  name.  Some 
Indians  say  that  this  was  the  name  of  the  youngest  brother  only;  others,  that  it 
was  the  name  of  the  three  as  a  whole.  Some  say  that  each  of  the  brothers  had  a 
separate  name,  but  are  unable  to  state  what  their  names  were,  although  they  had 
heard  them  from  old  people  formerly.  The  name  is  pronounced,  with  slight  varia- 
tions, Qoa/qLqaL,  Qoe'qLqoL,  Xoe'qLqoL,  Xoe'qLxoL. 

117.  A  few  Indians  claim  that  they  were  two  brothers,  others  that  they  were 
four;  whilst  others  say  that  they  were  not  brothers  at  all,  but  simply  companions. 

118.  S'a'tcinko  is  the  NLak-a'pamux  name  for  the  Qauitcin  Indians  of  lower 
Fraser  River,  who  occupy  the  valley  of  that  river  from  the  point  where  it  emerges 
from  the  canyon  at  Yale  to  its  mouth  about  a  hundred  miles  below.  They  occupy 
the  country  between  the  NLak-a'pamux  and  the  sea. 

119.  In  the  mythology  of  the  Lillooet  they  are  said  to  have  come  from  the  sea. 

120.  See  story  of  Kokwe'la,  p.  45. 

121.  The  name  of  a  place  about  four  miles  below  Spences  Bridge,  on  the  south 
side  of  Thompson  River,  where  there  is  a  sliding  mountain  called  Mud-slide  by 
the  whites.     Zixazi'x  means  "slides." 

122.  Some  say  his  wife  was  the  Short-tailed  Mouse. 

123.  Nqau'x,  a  mess  eaten  by  the  Indians,  generally  consisting  of  roots  of  a 
starchy  nature,  dried  service  berries,  and  deer's  fat,  boiled  together.  Bitter-root 
is  principally  used  in  the  preparation  of  this  dish. 

124.  Spa'nek,  a  small  variety  of  basket  in  common  use,  and  often  used  for  boil- 
ing food. 

125.  Some  Indians  say  that  he  avoided  the  falling  earth  by  jumping  up  on  the 
cliff  across  the  Thompson,  directly  opposite  this  place. 

126.  Some  Indians  say  that  Tcu'i'sqa'lEmux  and  his  wife  were  also  turned  into 
stone. 


108  Notes. 

127.  Some  Indians  say  the  man  and  woman  were  also  turned  into  stone. 

128.  This  is  the  name  of  a  mountain  situated  on  the  north  side  of  Thompson 
River,  about  a  mile  and  a  half  below  Spences  Bridge.  It  is  very  rocky  and  pre- 
cipitous, facing  the  river,  and  rises  to  an  altitude  of  five  thousand  feet  above  sea- 
level. 

129.  A  balsam  poplar  tree.  It  is  said  that  this  tree  fell  down  during  the  life- 
time of  the  grandfathers  of  the  present  generation  of  Indians,  and  its  trunk  was 
lying  on  the  ground  in  a  very  rotten  condition  as  late  as  twenty-five  years  ago. 
It  is  described  as  having  been  from  three  to  four  feet  in  diameter.  Some  Indians 
in  telling  this  story  do  not  say  the  two  men  climbed  a  tree,  but  state  that  the  trunk 
of  the  tree  to  be  seen  there  formerly  was  the  remains  of  one  that  had  been  carried 
there  at  the  time  of  the  flood,  because  there  were  no  other  poplar  trees  growing 
on  the  top  of  the  mountains,  and  it  is  a  very  unlikely  place  for  trees  of  that 
description  to  ,grow  in.  Others  assert  that  the  tree  was  made  to  grow  there  by 
the  two  men  for  the  purpose  of  their  taking  refuge  in  it. 

130.  This  place  is  called  Nka'lzetins  ha  snikie'p  (his  sweat-house  the  Coyote), 
and  is  situated  about  two  miles  above  Spences  Bridge,  on  the  north  side  of  the  river. 

131.  Nqau'x,  see  note  123. 

132.  Full  version:  To  turn  the  genitalia  of  both  Coyote  and  his  wife  into  stone. 
The  place  is  generally  called  Spaeks  ha  snikia'p  (Coyote's  penis),  and  is  on  the 
north  side  of  Thompson  River,  about  four  miles  and  a  half  above  Spences  Bridge. 

133.  Tsale'qamux  (=mud  or  clay  land).  Name  of  a  place  about  six  miles 
above  Spences  Bridge,  on  the  north  side  of  the  river.  The  bar  and  rapid  in  the 
river  there  are  called  Tsemi'ns  ha  snikia'p  (his  fish  dam  the  Coyote). 

134.  This  myth  may  possibly  be  part  of  a  longer  and  more  detailed  one. 

135.  The  Indians  have  conflicting  statements  regarding  the  routes  followed  by 
the  Qoa'qLqaL. 

136.  Some  say  that  near  the  same  place  they  also  turned  the  Antelope's  house 
into  stone. 

137.  This  place  is  called  N'Epu'etus  a  s'tExa'tz  (where  lies  down  the  elk).  It  is 
on  the  old  Nicola-Similkameen  trail. 

138.  This  place  is  called  En'Escle'tcus  a  skelpa'ka  (where  spread  in  a  heap  the 
fir-branch),  and  is  on  the  old  Nicola-Similkameen  trail. 

139.  Some  Indians  say  that  only  the  toboggan-slide  was  turned  into  stone. 
140*  Some  Indians  say  that  they  tried  who  could  make  the  deepest  impression 

with  his  head.     The  elder  two  managed  to  make  shallow  impressions ;  the  young- 
est one  made  a  much  deeper  one. 

141.  Lake  at  the  Marble  Canyon.     See  Skunk  myth,  p.  59. 

142.  Compare  this  with  the  Skunk  myths,  p.  58. 

143.  S'kwa'ilux  or  S'qwa/ilox,  Pavilion  Creek.  The  Shuswap  village  of  this 
name  is  situated  near  the  creek,  and  at  the  foot  of  the  mountain.  Probably  the 
mountain  referred  to  is  Pavilion  Mountain,  which  is  very  flat  near  the  top,  and 
on  that  account  is  called  spa'lEm  by  the  Indians. 

144.  Compare  the  following  tales:  Shuswap,  pp.  1  ff ;  Fraser  Delta,  pp.  19 ff; 
Bilxula,  p.  241.  Page  43,  §  1.  Shuswap,  p.  13;  Fraser  Delta,  p.  23;  Comox, 
pp.  64,  66 ;  Nahwitti,  p.  201 ;  Bilxula,  p.  248 ;  Loucheux,  p.  33.  Page  43,  §  1.  Dishes 
cannot  be  emptied:  Cathlamet,  Shuswap,  p.  4;  Nootka,  p.  103;  Kwakiutl,  p.  154; 
Nahwitti,  p.  181  ;  Heiltsuk,  pp.  223,  227;  Micmacy  p.  24;  Ponca,  pp.  138,  139; 
Chippewayan,  p.  369.  Page  43,  §  3.  Shuswap,  p.  16;  Fraser  Delta,  p.  23.  Page 
45>  §  2>  3-     Shuswap,  p.  4. 

145.  Means  "  child  of  kokwe'la."* 

146.  Name  of  a  root  used  as  food  by  NLak*a'pamux  and  Shuswap.  (Peuce- 
danum  macrocarpum,  Nutt.).   Full  version :  She  cohabited  with  the  root  kokwe'la. 


Notes.  109 

147.  Means  "place  of  crossing  the  river,"  called  by  the  whites  Kanaka  Bar.  It 
is  on  the  borders  of  the  NLak-apamux'6'e  and  Uta'mqt.  Below  this  place,  in  the 
Uta'mqt  country,  no  kokwe'la  grows;  but  above  this  place  it  grows,  and  gets 
more  and  more  plentiful  eastward  towards  the  Shuswap  country. 

148.  Compare  F.  Boas,  Sagen,  etc.  p.  16. 

149.  The  expressions  "  wikaiu'  "  and  "  misaiu'  "  are  derived  from  NLak-a'pamux, 
words  meaning  "  open  "  and  u  close  ;  "  u  tclLX  "  means  "  house  "  in  ordinary 
NLak-a'pamux. 

150.  Almost  all  the  Indian  cellars  open  from  the  top,  and  have  no  doors  in  the 
ordinary  sense  of  the  word.     They  are  closed  by  means  of  lids  or  poles. 

151.  More  correctly  "out-of-way  place."  The  Indian  cellars,  being  circular, 
have  no  corners,  properly  speaking. 

152.  It  is  said  that  the  Bush-tailed  Rat's  wife  was  some  kind  of  a  mouse.  Some 
say  that  she  was  the  Short-tailed  Mouse. 

153.  I  have  not  been  able  to  learn  definitely  who  this  man  was.  Some  Indians 
say  that  they  do  not  know  for  certain,  but  think  that  it  must  have  been  the  Coyote, 
or  one  of  his  sons,  perhaps  Kokwe'la. 

154.  Ski'maist:  literally  "chipped  stone,"  or  perhaps  "thrown  stone,"  a  large 
arrow-head,  those  said  to  be  fired  by  the  thunder. 

155.  Compare  Shuswap,  p.  1. 

156.  At  one  time  I  was  of  the  opinion  that  "The  Old  Man,"  or  "Chief"  of 
NLak-a'pamux  mythology,  was  of  recent  origin,  their  ideas  and  first  knowledge  of 
whom  had  been  probably  gained  from  the  missionaries  who,  upwards  of  sixty 
years  ago  or  more,  had  formed  missions  on  the  American  side  amongst  the  Nez 
Perce's  and  other  tribes ;  but  from  this  and  similar  stories,  and  other  information  I 
have  since  obtained,  I  am  now  inclined  to  think  that  he  is  a  personage  belonging 
to  their  ancient  mythology,  and  not  the  God  of  the  whites.  He  is  variously  desig- 
nated, as  "The  Old  Man,"  "The  Chief,"  "The  Great  Chief,"  and  "The  Big 
Mystery."  He  is  always  represented  as  an  old  man,  gifted  in  magic  above  the 
power  of  others;  in  fact,  a  kind  of  superior  being.  He  was  also  a  creator  and 
transformer  like  the  Coyote,  and,  like  him,  is  expected  to  return,  and  to  bring 
good  and  happy  days  for  the  Indians.  So  far  as  I  can  learn,  he  was  not  made  an 
object  of  prayer,  and,  like  the  Coyote,  was  not  held  in  particular  reverence. 

157.  The  Indians  say  that  no  one  knows  the  location  of  the  Coyote's  house; 
but  it  is  supposed  by  some  to  be  in  high  mountains  where  there  are  glaciers.  He 
is  said  to  pass  most  of  his  time  warming  himself  at  his  log  fire,  first  on  one  side, 
then  on  the  other;  and  when  he  rolls  over,  the  weather  turns  cold.  When  it 
turns  cold  weather,  the  Indians  often  say,  "  The  dog  of  a  Coyote  has  rolled  over," 
and  consider  it  unlucky  to  mention  his  name  during  moderate  weather  in  the  win- 
ter-time, as  this  might  induce  him  to  turn  over. 

158.  Some  Indians  say  that  the  Old  Man  now  resides  in  the  upper  world  which 
NLi'ksEntEm  (see  p.  21)  visited,  and  that  he  is  the  maker  of  rain  and  snow  which 
descends  from  the  upper  regions.  Every  time  the  Old  Man  scratches  his  back- 
side it  rains  or  snows.  Some,  again,  say  that  when  he  urinates  it  rains,  while 
others  claim  that  it  also  rains  when  the  Coyote  urinates.  Other  Indians  assert 
that  the  Old  Man  lives  in  the  higher  mountains,  where  he  makes  rain  and  snow, 
and  also  loud  noises.  Therefore  the  Indians  do  not  like  to  go  to  the  top  of  a  very 
high  mountain. 

159.  Some  say  that  the  Old  Man  and  the  Coyote  will  come  back  together  at  some 
future  period,  and  will  work  wonders  again  on  the  earth.  They  will  at  first  appear 
walking,  and  surrounded  with  clouds  of  tobacco-smoke.  Others  say  that  they  will 
eventually  bring  back  the  Indian  dead  from  the  land  of  shades,  but  probably  will 
first  come  themselves  and  arrange  the  earth  for  their  reception.     When  they 


no  Notes. 

return  with  the  dead,  there  will  be  loud  beating  of  drums,  and  the  dead  will  appear 
borne  on  the  top  of  red  clouds,  aurora,  and  tobacco-smoke. 

1 60.  Compare  Fraser  Delta,  p.  21. 

161.  Some  say  the  woman  struck  the  deer  on  the  hind  quarters  with  her  "  breech- 
clout  or  kilt,"  leaving  a  mark  near  his  thighs  in  the  form  of  a  piece  of  flesh,  which 
is  called  the  breech-clout.  The  Indians  say  if  the  deer  had  no  breech-clout,  he 
would  be  able  to  jump  as  formerly. 

162.  There  is  a  bird  which  inhabits  the  mountains,  and  whistles  just  like  a  per- 
son. Its  note  deceives  even  the  practiced  ear  of  the  Indian,  who,  while  hunting, 
sometimes  takes  the  note  of  this  bird  for  the  whistle  of  his  companion  hunter, 
and  is  thus  led  out  of  his  way  for  a  time,  until  he  discovers  his  error.  Some 
Indians,  in  telling  this  story,  say  that  it  was  this  bird  which  whistled,  and  led  the 
boy  on  a  wild-goose  chase.  Others  say  that  after  a  time  the  boy  discovered 
whence  the  sound  came,  and  found  that  it  was  his  excrements  which  whistled. 

163.  The  Indians  say  there  was  another  blanket  made  out  of  the  skins  of  a 
bright-plumaged  bird,  of  which  they  do  not  know,  or  never  heard,  the  name. 

164.  Compare  F.  Boas,  Sagen,  etc.  p.  17.  Fire  left  for  a  deserted  person; 
Chinook,  p.  51 ;  Shuswap,  p.  10 ;  Fraser  Delta,  p.  20;  Coast  Salish,  p.  52;  Comox, 
p.  93 ;  Nootka,  p.  114;  Kwakiutl,  p.  132;  Nahwitti,  p.  180;  Bilxula,  p.  264;  Tsim- 
shian,  p.  301 ;  Krause,  Die  Tlinkit-Indianer,  p.  269 ;  Micmac,  p.  46. 

165.  Some  say  he  killed  them  with  his  heat;  others  that  he  ran  them  down  and 
clubbed  them. 

166.  The  Indians  call  a  beetle  of  a  bright  bronze  color  the  Sun's  son  or 
child. 

167.  S'nam,  protecting  spirit  or  manitou. 

168.  Some  add  that  the  Sun  also  promised  to  move  farther  away  from  the 
earth. 

169.  Compare  the  following  tale,  collected  by  F.  Boas  at  Lytton  (/.  c.  p.  15): 
A  man  had  two  daughters,  one  of  whom  married  an  Indian,  while  the  other  one 
rejected  all  her  suitors.  One  day  her  sister  said,  "Why  are  you  so  haughty? 
Do  you  want  to  marry  the  Sun  ?  "  She  replied,  "  Yes,  I  want  to  marry  him."  She 
made  a  great  many  moccasins  and  garments,  and,  accompanied  by  a  slave  girl, 
she  set  out  to  find  the  Sun.  Many  days,  many  moons  she  travelled  towards  sun- 
rise. They  bathed  in  all  the  lakes  that  they  passed,  and  rubbed  their  bodies  with 
spruce  twigs.  Finally  they  reached  a  sea.  They  did  not  know  how  to  proceed 
on  their  journey.  After  some  time  they  saw  the  Sun  rising  from  out  of  the  waters. 
Then  the  girl  spread  a  large  skin  blanket  over  the  waters,  and  on  it  she  walked 
eastward.  Her  slave  stayed  on  the  shore  of  the  sea.  Soon  the  girl  saw  that  the 
Sun  was  coming  forth  from  a  subterranean  lodge.  After  he  had  left,  the  girl  entered 
the  lodge  and  slept  there  all  day.  Then  she  hid.  At  sunset  the  Sun  suddenly 
entered  the  lodge.  The  heavenly  orb  was  fastened  to  a  staff  that  he  was  carrying. 
He  pushed  this  staff  into  the  ground  near  the  entrance  of  his  lodge.  He  did  not 
discover  the  visitor.  On  the  following  morning  after  he  had  left,  the  girl  went 
back  over  the  waters  to  fetch  her  slave.  They  cleaned  the  house.  In  the  evening 
when  the  Sun  returned  he  found  the  two  girls.  He  had  never  before  beheld 
woman,  and  was  angry  at  being  disturbed.  But  soon  he  calmed  down  and  mar- 
ried the  girl.     They  had  a  son,  and  after  some  time  she  returned  to  her  parents. 

See,  also,  a  sun  myth  of  the  Cathlamet. 

170.  Most  Indians,  in  telling  this  story,  say  that  the  Sun  lived  in  an  underground 
lodge. 

171.  Some  of  the  NLak-a'pamux  believe  that  cold  winds  are  caused  by  a  family 
or  a  people  who  live  away  to  the  north  where  the  earth  and  the  sky  come  together, 
and  where  the  sources  of  all  the  great  rivers  and  waters  are.     These  people  live 


Notes, 


in 


in  a  house,  and  the  belief  runs  that  when  they  walk  around,  the  weather  turns 
cold,  or  a  cold  wind  blows.  Hot  winds  are  also  caused  by  a  people  who  live  far 
to  the  south,  near  that  end  of  the  earth,  or  at  the  mouth  of  all  the  great  rivers. 
When  these  people  walk  about,  warm  or  hot  winds  blow. 

172.  Some  say  that  they  made  arrangements  between  themselves,  because  they 
were  tired  of  their  continual  strife. 

173.  (Omitted.) 

174.  Indian  version  :  — 

SPATA'KLS   HA   QO'QOASKE   PEL   HA   SQE'KIEX. 

HIS   MYTH  THE  MOSQUITO  AND        THE  THUNDER. 

Kite    na  iawlEXus  ha  tEmo'x,  eL  kutci'ax  ha  qo'qoaske  ul  sai'tkenEmux  Loa's 

Arrived  when  had  improved  the      earth,      then    departed    the     mosquito        to  people  then 

uaxs      Ena'.     Ua'x    Ena'  n  ha  sai'tkEnEmux ;  Loa's  kana'mas  hes  kointcu'ts  ha 

he  stayed  there.     He  stayed  there  with  the  people ;  then        he  heard       his  voice  the 

Sqe'kiex.     Tcut  ha  Sqe'kiex  "  uha'nus  aks  Le'qana  ha  sai'tkEnEmux."     Uax  lo 

Thunder.        He  said  the    Thunder     "  some  time  shall  I  kill  them  the  people."  Being  then 

ha  qo'qoaske  Loa's  kili'ms  tu'a  siwa'nuxs   ha   sai'tkEnEmux;  sutLes  ha  pEti'la 

the       mosquito         then      he  bites      from        bodies  the  people ;  he  sucked  the      blood, 

kutLo  tcemEnu's  spex-u'ps  hes  siwa'nuxs.     Loa's  kutci'axs  ul  tcltxs  ha  Sqe'kiex. 

therefore    immensely  swollen       his         body.  Then    he  departed  to  his  house  the      Thunder. 

Kite       ul  Sqe'kiex  he  tcltxs ;  aLos  tcu'ntem   ha  qo'qoaske,  sa'watem  :  "  Ke'nam 

He  arrived  at  the  Thunder  his    house  ;      then   he  said  to  him  the     mosquito       he  asked  him :         "  Why 

kas  kootc,  a  tu  xwa'nstux  axa  kutLo  xue't  kas  cLaxa'nz."  Loa's  tcuts  a  qo'qoaske  : 

thou       fat,         if       whence  thou   that  therefore   much    thy        food."  Then    said   the     mosquito: 

"  xui  pila'xtcin,  a'xuko  tcut  as  xwis  Le'kanux  ha  sai'tkEnEmux,  a'xku  koi'mEnux." 

"Shall   I  tell  thee,      thou  do    say  that  wilt  thou  kill  them  the  people,  thou  do  long  for  them." 

Nes  tcuLsts  kutLo      ul     cira'p    ha    kimkai'ns.      "  Tu'a     cipcira'p 

He  went   he  pointed  out  to  him    therefore       to  tree         the  its  top.  "  From        the  trees 

us'o'pina,    auz  aka   xa     kax      Le'kanux,       awi     axa'  kwo'tc,  kwotct   awi    axa' 

when  I  eat  it,    that  them    whom  thou  killest  them,  because    that        fat,  fat      because    that 

ku'tLo   uaxkt  kwotct      uswi'ktep."     A'keks  tcuts  ha  Sqe'kiex :    "  Nswa'kukanuk 

therefore     we  are         fat      when  thou  seest  us."      Then     he  said  the      Thunder:  "  I  think  really 

kas  ka'za,  tata'ks  s'ai'tkenEmuxs  ha  cipcira'p,   tata'ks   pEti'las,   zu'mLo  ua'x   ha 

thou     liest,      not  they  people  the        trees,  not  they    have  blood,    yet  then      it  is     the 

xue't  ta  pEti'la  n'a  pie'pst."    A  stcuts  ha  qo'qoaske :  "  Tata  ki'ns  ka'za,  tu'a  cira'p 

much    the      blood       in        ye. "  Then    said    the       mosquito :  ' '  Not        I  lie,       from      tree 

axa  uskwa'ndem,  ha  pEti'las  ha  cira'p  axa'  cLaxa'nzkt."     A  stcuts  ha  Sqe'kiex : 

that    when  we  obtain  it  the    its  blood      the    tree        that        our  food."  Then    said     the    Thunder: 

"  HomeL    ia'  axa'  xui  po'esEna,  uha'nus  ta  aswa'kukami'na-us,   aks,   po'estena  ha 

"  Enough !      well  that    shall         I  kill,       sometimes  if  I  see  fit,  then  I  kill  it      the 

cira'p."      Pila'xEmska  ha   qo'qoaske,    eskaks      hai'ltem     ha  s'ai'tkenEmux  tus 

tree."  Perhaps  he  told     the        mosquito,      surely  then  he  treated  them    the  people  as 

hai'ltem        ha  cira'p.       HatLstes     ha  s'ai'tkenEmux  ha  qo'qoaske.   Loa'  stamus 

he  treats  them    the      trees.        He  pitied  them    the  people  the     mosquito.        Then      not 

taks  pila'xems. 

he  told  him. 

175.  The  eagle  referred  to  here,  as  well  as  throughout  all  these  tales,  is  that 
called  by  the  Indians  Xalau'.  Its  tail-feathers  have  white  tips,  and  were  formerly 
in  great  demand  by  medicine-men  and  warriors  for  decorative  purposes.  See 
F.  Boas,  Sagen,  etc.  p.  42. 

176.  Some  say  it  was  not  the  swallow,  but  another  bird,  of  which  they  do  not 
know  the  name. 

177.  Probably  a  fresh-water  clam  or  mussel  shell,  as  these  are  the  only  kind 
known  to  the  interior  Indians.  StleLEX'lu'xa  is  the  name  applied  to  this  variety 
of  shell,  which  is  found  in  several  lakes. 

178.  A  very  small  creek  or  spring  called  Kule'ltko,  which  runs  through  the  pre- 
sent Indian  village  of  Lkamtci'n  or  Lytton. 

179.  Some  say  that  they  did  not  shoot  him,  but  killed  him  with  a  beaver-spear, 
which  has  a  detachable,  notched  bone  head. 


ii2  Notes. 

1 80.  The  Upper  Lillooet  version  of  the  acquisition  of  fire  is  that  it  was  stolen  by- 
two  men  who  went  to  a  house  near  the  salt  water,  in  which  the  people  lived  who 
possessed  it.  They  dammed  a  creek  which  flowed  near  the  house,  thus  flooding 
it,  and  putting  the  people  in  a  state  of  confusion. 

181.  Some  say  that  the  Beaver  put  fire  into  all  wood  and  trees  which  grow 
near  his  haunts,  whilst  the  Eagle  put  it  into  the  trees  which  grow  in  high  or  dis- 
tant parts  of  the  country,  away  from  the  watercourses  and  lakes. 

Compare  Fraser  Delta,  p.  42,  Tillamook. 

182.  In  this  version  the  Beaver  was  not  shot,  but  speared  with  a  beaver-spear. 

183.  See  Story  of  Ntci'mka,  note  263. 

184.  Some  say  they  went  inside  of  a  beaver  and  eagle  skin  respectively. 

185.  A  mysterious  person;  anything  composed  of  mystery,  or  having  powers 
above  the  ordinary,  and  which  cannot  be  readily  understood  or  imitated. 

186.  Wooden  boxes  were  never  used  by  the  Upper  NLak-a'pamux,  but  were 
known  to  the  Uta'mqt,  and  used  by  them  to  some  extent.  Probably  they  copied 
them  from  theS'a/tcinkoor  Qauitcin  Indians  of  lower  Fraser  River. 

187.  Some  say  also  the  people. 

188.  Compare  the  legends  of  the  liberation  of  the  sun  (F.  Boas,  Sagen,  etc. 
p.  360,  No.  147). 

189.  Some  Indians  tell  that  he  said  his  brothers  had  been  killed  while  attacking 
a  fortified  house. 

190.  Some  say  that  he  made  them  lie  down.  Full  version:  He  took  them 
each  one  and  pointed  out  with  his  finger  on  their  bodies  where  their  husbands  had 
been  wounded.  He  pointed  first  to  the  brow,  then  successively  to  the  nose,  the 
mouth,  the  chin,  the  breast,  the  navel.  Deinde  cum  digitum  ad  partes  genitales 
intenderet  atque  adeo  eas  tangeret  dixit  se  prurire. 

191.  SLuq,  a  large  basket  with  a  lid. 

192.  Some  NLak'a'pamux'6'e  and  Nkamtcf  nEmux  say  that  he  was  found  about 
a  year  afterwards,  having  drifted  ashore,  and,  when  the  lid  was  opened,  was 
found  to  be  alive  and  well.  He  afterwards  travelled  around  the  country.  Some 
NkamtcfnEmux  say  that  he  was  set  adrift  on  Thompson  River,  and  that  he 
drifted  ashore  a  few  miles  below  Spences  Bridge. 

Compare  Comox,  p.  72;  Kwakiutl,  p.  158. 

193.  Some  say  that  the  Skunk  and  brothers  were  first  attacked  by  a  party  of 
northern  Shuswap,  but  unsuccessfully,  and  that  afterwards  they  made  up  their 
minds  to  make  reprisals. 

194.  According  to  this  story,  it  would  seem  that  the  Skunk  was  the  creator  of 
the  yellow  pine  {Pinus ponderosd).  The  Indians  state  that  he  was  the  first  person 
to  use  the  bark  of  this  tree  when  on  the  warpath,  and  that  since  then  the  Indian 
war-parties  always  used  it.  They  also  state  that  it  makes  comparatively  but  little 
ash,  that  the  ashes  are  light  and  easily  scattered,  and  that  it  is  difficult  for  any 
one  to  tell  by  appearances  how  long  since  the  fire  was  used.  The  yellow  pine  is 
one  of  the  commonest  trees  which  are  found  in  the  NkamtcfnEmux  and  lower 
Shuswap  countries. 

195.  This  lake  and  the  cliff  are  called  Tcexpa'tkwEtn,  both  by  the  Nkam- 
tcfnEmux and  the  Shuswap,  and  are  situated  close  to  Marble  Canyon.  Some 
Indians,  in  telling  the  story,  say  that  the  lake  was  there  before,  but  that  when  the 
Skunk  discharged  his  secretion  on  his  brothers,  some  of  it  floated  over  the  lake 
and  changed  the  color  of  its  waters. 

196.  In  narrating  this  story,  some  of  the  Indians  say  that  the  lake  had  only 
water  of  three  colors,  —  yellow,  blue,  and  red ;  also  that  the  colors  in  the  water  were 
easily  distinguishable  until  about  ten  years  ago,  when  some  Indians  placed  trout 
in  the  lake.     Since  the  trout  have  become  numerous,  they  say  that  these  colors 


Notes,  113 

have  gradually  disappeared.     Both  the  Nkamtci'nEmux  and  the  Shuswap  fish  the 
water  for  trout  nowadays. 

197.  Some  say  that  the  Skunk  defecated,  and  turned  his  excrement  into  a  boy, 
whom  he  ordered  to  say,  when  asked,  "  I  am  the  Skunk's  little  Shuswap  slave." 
But  as  the  boy  always  answered,  "  I  am  the  Skunk's  excrement,"  the  Skunk  got 
wroth,  and  pounded  the  boy  up  into  a  shapeless  mass.  It  is  said  that  he  turned 
his  excrement  into  a  boy  four  different  times,  but  with  like  result. 

198.  Full  version:  And  then  her  abdomen,  saying,  "And  he  was  hit  here." 
Postremo  genitalibus  tactis  dixit  eum  ibi  vulneratum.  Simul  earn  digito  urgens ; 
"  Attat "  inquit  "  casu  non  consilio  digitus  intravit." 

199.  It  seems  that  the  Skunk's  brothers  were  the  first  to  use  this  plant  for  such 
a  purpose;  however  that  may  be,  the  Indians  always  use  it  to  take  away  the  smell 
of  a  skunk  from  clothes. 

200.  Some,  when  narrating  the  story,  say,  instead,  that  the  Skunk  disappeared, 
and  was  not  seen  by  his  brothers  again ;  and  that  he  was  changed  to  an  animal  by 
"  The  Old  Man  "  at  the  time  of  the  transformation,  when  most  of  the  birds  and 
animals  were  transformed. 

201.  Compare  Comox,  p.  72;  Kwakiutl,  p.  158.  Page  60,  §  1.  Comox,  p.  72; 
Kwakiutl,  p.  159;  Tsimshian,  p.  277;  Tlingit,  p.  314. 

202.  Some  Indians  say  that  the  log  was  likely  kindled  by  Sisiusxi'n  (the  Coyote's 
youngest  son)  for  the  purpose  of  giving  fire  to  the  people  in  the  neighborhood. 

203.  The  place  so  named  is  the  top  of  the  lowest  terrace  of  the  mountain  imme- 
diately back  of  Spences  Bridge,  on  the  north  side  of  Thompson  River,  and  over- 
looks the  valley.  It  is  almost  entirely  covered  with  sage-bush  at  the  present  day, 
and  devoid  of  trees.  The  name  of  the  place  is  derived  from  this  story,  viz., 
"  buried  or  threw  dirt  on  one  another  grizzly  bear."  It  is  also  sometimes  called 
Lkwotwau'xus  Cuxcu'x  ( "  fought  one  another  grizzly  bear  "). 

204.  The  chipmunk's  cry  sounds  somewhat  like  tcix-a.  Its  cry  is  also  likened 
to  sounds  made  by  a  fire  when  fresh  wood  is  thrown  on  it.  Ma'a  is  also  similar 
to  a  cry  made  by  chipmunks,  and  is  likened  to  the  Indian  word  mama,  meaning 
"light." 

205.  Bears  make  a  noise  somewhat  similar  to  the  sound  of  this  word,  which  is 
likened  to  the  Indian  word  LipLi'pt  or  LupLu'pt,  meaning  "  dark." 

206.  Some  Indians  say  that  the  fire  was  probably  extinguished,  and  that  the 
log  was  covered  over  with  earth  by  the  grizzly  after  he  had  chased  the  chipmunk 
away,  or,  as  an  alternative,  suggests  that  the  fire  must  have  burned  out,  as  there 
are  no  signs  nowadays  indicative  of  such  an  occurrence  having  taken  place. 

207.  I  cannot  learn  exactly  what  the  medicine  consisted  of,  but  some  Indians 
say  that  it  consisted  of  herbs  boiled  in  water.  The  medicine  in  one  kettle  was 
composed  of  Puskae'lp,  and  that  in  another  kettle  of  Tsalsae'lp. 

208.  The  Indians  assert  that  it  is  on  account  of  the  connection  between  the  dog 
and  the  woman,  as  evidenced  by  the  above  story,  that  the  dog  is  bad  "  medicine  " 
for  women  at  the  present  day.  If  a  dog  urinated  on  any  article  belonging  to  a 
woman,  it  was  at  once  thrown  away.  At  the  present  day  it  is  considered  very 
unlucky  for  a  dog  to  urinate  on  any  article  of  use  or  value.  If  it  should  urinate 
on  any  wood  or  bark,  the  people  will  not  burn  it.  If  on  any  weapon,  it  was 
considered  contaminating,  like  a  woman's  touch,  and  the  hunter  often  threw  the 
weapon  away  as  being  unfit  for  further  service. 

Another  version  of  this  story  begins  as  follows :  The  girl's  mother  found  her 
in  the  act  of  having  relations  with  a  dog,  and,  going  home,  informed  her  father, 
who  thereupon  killed  the  dog,  and  threw  its  body  into  the  river.  The  next  day 
the  girl  looked  everywhere  for  the  dog,  but  could  not  find  it.  While  she  was 
absent,  her  father  called  the  people  together  and  told  them  of  his  shame ;  so  the 


ii4  Notes. 

people  all  left  their  houses  and  went  to  BEta'ni,  thus  deserting  the  girl.    (The  rest 
as  above.) 

Compare  Cathlamet,  Fraser  Delta,  p.  25;  Comox,  p.  93;  Nootka,  p.  114; 
Kwakiutl,  p.  132;  Bilxula,  p.  263;  Krause,  Die  Tlinkit-Indianer,  p.  269;  Dog 
Rib,  p.  314;  Chilcotin. 

209.  Some,  in  telling  the  story,  say,  "The  Grizzly  Bears  had  plenty  of  dried 
berries,  roots,  and  fish." 

210.  Some  report  that  the  Bear  further  said  to  the  Hare,  "  For  your  insolence, 
I  will  throw  you  into  the  fire,"  to  which  the  Hare  answered,  "  If  you  do,  I  will 
bring  snow  and  cold  weather."  (The  Indians  believe  that  to  burn  the  feet,  skin, 
or  bones  of  a  hare  will  cause  cold  or  snowy  weather,  therefore  no  part  of  a  hare 
is  ever  thrown  into  the  fire.)  The  Hare  then  said,  "  I  will  kill  you,"  to  which  the 
Grizzly  answered,  "  How  can  a  thing  as  small  as  a  mouse  kill  me?" 

211.  Some  say  it  was  always  dark  inside  the  Hare's  house. 

212.  Some  add,  further,  that  when  the  fight  was  over,  the  old  woman  said,  "  Let 
it  be  light,"  and  immediately  it  became  daylight  inside  the  Hare's  house. 

213.  Some  say  that  the  old  woman's  face-paint  consisted  of  horizontal  red 
stripes  across  the  upper  part  of  the  face,  whilst  the  lower  part  was  painted  in  per- 
pendicular red  stripes. 

214.  Full  version:  Cum  jam  se  earn  amare  diceret,  cum  ea  coibat  ex  quo  coitu 
statim  mortua  est.  The  Hare  then  buried  her  and  felt  very  lonely.  Next  morning 
he  was  standing  outside  the  house  when  the  Duck  came  along  (according  to  another 
version,  the  Mallard  Duck,  and  one  called  tcexa).  He  shouted,  "  Have  you  any 
news  ? "  The  Duck  answered  "  No,"  and  passed  on.  This  took  place  on  three 
succeeding  mornings,  and  he  always  asked  her  for  news.  The  fourth  morning, 
however,  she  came  along  again,  and  he  asked  her  as  before,  whereupon  the  Duck 
answered,  "Yes,  I  have  news.  Lepus  cum  vetula  avia  sua  coiit  quo  ex  coitu 
earn  mortuam  esse  ignorat  nemo."  The  Hare  became  ashamed  and  went  into  the 
house.  He  was  so  much  ashamed  that,  in  his  hurried  descent  into  the  house,  he 
walked  into  the  fire  and  burned  his  feet,  which  accounts  for  the  curious  shape  of 
the  Hare's  feet.     He  then  left  the  place  and  took  up  his  abode  in  the  mountains. 

215.  A  species  of  eagle.  It  is  of  a  dark,  almost  black,  color  all  over,  excepting 
a  few  inches  of  the  tips  of  the.  tail-feathers,  which  are  of  a  pure  white.  The  tail- 
feathers  were  formerly  much  used  and  prized  by  warriors  and  medicine-men. 

216.  Name  of  a  species  of  hawk.  I  have  not  been  able  to  ascertain  its  English 
name. 

217.  Some  say  the  Bald-headed  Eagle  was  also  brought  to  life  again,  but  for 
his  misconduct  was  thereafter  turned  into  the  present  bird  of  that  name.  Some 
say  that  he  was  scalped,  which  accounts  for  his  white  head  at  the  present  day. 

Compare  Cathlamet :  Owl  and  Panther. 

218.  Some  Indians  say  "at  or  near  Lytton." 

219.  It  is  the  custom  to  leave  unoccupied  for  some  time  the  place  where  a  per- 
son died,  or  where  he  generally  slept  when  alive. 

220.  Full  version :  The  Otter  was  not  only  a  noted  shaman,  but  also  a  very  suc- 
cessful fisherman,  and  used  to  catch  immense  numbers  of  small  fish,  principally 
trout.  Sometimes  he  used  to  come  home  staggering  under  the  weight  of  his 
catch.  One  day  a  man  came  to  him  and  said,  "  What  bait  do  you  use  ?  You 
always  catch  more  fish  than  any  one  else."  Lutra  respondit  se  pro  esca  particula 
ab  uxoris  pudendis  desecta  uti.  "  I  put  it  on  the  hook,  and  never  need  to  renew 
it ;  and  every  time  I  throw  it  in  the  water,  the  fish  tumble  over  one  another  in 
their  anxiety  to  catch  it."  The  man  having  gone  away,  the  Otter's  wife  said  to 
him,  "  Why  did  you  lie  like  that  to  the  man  ?  He  will  believe  it,  and  try  to  do 
likewise."     The  man  reached  home  and  told  his  wife  what  the  Otter  had  said, 


Notes.  115 

quae  cum  crederet,  eum  petentem  particulam  desecare  passa  est.  The  man  went 
fishing  and  caught  nothing.  While  he  was  still  there  fishing,  a  messenger  came 
and  told  him  that  his  wife  had  bled  to  death  as  the  result  of  his  operation. 

Compare  the  Raven  Legend  of  the  Tsimshian  and  Tlingit;  also  Nahwitti, 
p.  176. 

221.  This  man  is  described  as  being  an  Indian  and  a  hunter. 

222.  Some  say  that  there  were  four  young  grizzly  bears,  and  the  same  number 
of  black  bears. 

223.  Some  say  a  basketful  of  service-berries,  deer-fat,  and  starchy  roots  boiled 
together. 

224.  This  is  said  to  be  the  name  of  a  man.  He  is  described  as  being  an  elderly 
or  old  man,  and  generally  employed  in  making  or  repairing  canoes. 

225.  Compare  Fraser  Delta,  p.  19;  Cathlamet,  Comox,  p.  81 ;  Gatschet.  The 
Klamath  Indians,  Contr.  North  American  Ethnology,  vol.  ii.  part  i.  p.  118  ff. 
Page  71,  §  1.  Cathlamet,  Fraser  Delta,  p.  32;  Comox,  p.  81. 

226.  Also  called  "  The  Story  of  Silolaxi'x-tem." 

227.  Some  say  the  mountains  in  the  neighborhood  of  BEta'ni. 

228.  Diminutive  form  of  the  word  s'oixi'tem,  meaning  "some  one  burned  for 
some  one." 

229.  Some  say  a  few  finger-lengths  in  height. 

230.  An  edible  root  which  grows  abundantly  in  some  parts  of  the  mountains,  and 
is  much  used  as  food  by  the  NLak-a'pamux  and  some  other  tribes. 

231.  Some,  in  telling  this  story,  say  that  there  were  three  Grizzly  Bear  sisters 
and  three  hunters. 

232.  Some  say  that  she  was  singing  about  her  brothers  having  burned  the  hill- 
side for  her,  and  that  when  the  Grizzly  Bears  found  her  they  pulled  her  out  of  the 
hole  by  means  of  the  string  which  was  fastened  to  her  waist,  and  threatened  to 
kill  her  if  she  did  not  give  them  all  the  information  they  desired. 

233.  It  is  a  usual  custom  for  hunters  to  cut  up  large  game  in  pieces,  and  then 
put  them  inside  of  the  skin,  the  skin  of  the  hind  legs  being  fastened  together  and 
used  in  place  of  a  packing-strap. 

234.  There  seem  to  be  some  details  wanting  here,  and  I  think  that  I  have  for- 
merly heard  the  latter  part  of  the  story  given  in  greater  detail,  but  the  Indians  I 
have  interviewed  on  the  matter  lately  cannot  give  me  any  further  details. 

235.  Compare  page  73,  §  1 ;  Cathlamet,  Tillamook. 

236.  In  NLak-a'pamux  mythology  the  Short-tailed  Mouse  is  generally  described 
as  an  old  woman  who  lived  in  the  mountains  alone,  and  who  was  noted  for  her 
great  magic  and  unbounded  wisdom.  She  was  also  a  prophetess,  and  her  advice 
was  often  sought  in  great  difficulties. 

237.  The  narrator  of  this  story  was  unable  to  tell  how  the  country  came  to  be 
inhabited  again,  but  ventured  the  suggestion  that  it  was  probably  occupied  after- 
wards by  the  Coyote  people,  who  he  said,  according  to  some  Indians,  were  the 
ancestors  of  the  present  Nkamtci'nEmux  and  Shuswap.  When  all  the  animals 
were  created  by  the  Chief  or  Old  Man,  some  of  these  people  who  were  bad  were 
turned  into  coyotes.  The  good  ones  of  the  Coyote  people,  being  left,  multiplied 
in  the  country,  becoming  the  ancestors  of  the  present  inhabitants.  Another  Indian 
said  that  the  land  of  the  NLak-a'pamux  became  inhabited  by  the  Old  Man  at  the 
dispersion,  leaving  some  of  the  good  people  there ;  or  some  of  them  wandered  and 
took  up  their  abode  there  afterwards. 

238.  This  is  the  name  of  a  small  bird  which  I  have  been  unable  to  identify 
with  certainty,  but  think  that  it  is  the  wren.  It  is  always  called  stEtso',  or  statso', 
by  the  Nkamtci'nEmux ;  but  some  of  the  NLak-apamux'6'e  pronounce  it  Tsa'stso' 
and  stE'stsu'. 


1 1 6  Notes. 

239.  Some  say  that  the  Crow  and  the  Magpie  were  the  thieves. 

240.  Some  say  he  pulled  out  the  tail-feathers  in  the  struggle,  and  while  falling. 

241.  Some  add  that  these  old  men  lived  in  the  Shuswap  country,  a  little  north 
of  Cache  Creek,  which  falls  into  the  Buonaparte  River  about  seven  miles  from 
the  mouth  of  that  river.  The  neighboring  mountains  are  celebrated  for  the  large 
quantity  of  arrowstones  to  be  found  there. 

242.  Some  Indians  further  add  that  the  old  men  said,  "  If  you  had  asked  for 
arrowstone,  we  should  gladly  have  given  you  some.  You  did  not  need  to  set  us 
quarrelling." 

243.  Some  claim  that  he  was  the  only  person  who  knew  how  to  flake  and  chip 
arrowstone. 

244.  Most  Indians  say  that  the  Raven  distributed  the  chipped  arrowstone, 
whilst  others  claim  that  it  was  StEtso'  who  distributed  them. 

245.  Compare  page  75,  The  Theft  of  Provisions :  Comox,  p.  78 ;  Kwakiutl, 
p.  149;  Nahwitti,  p.  189;  Heiltsuk,  p.  237;  Bilxula,  pp.  254,  256;  Ponca,  p.  216. 
Page  75,  Making  Bow  and  Arrow :  Okanagon.  Page  76,  Making  of  Arrow-heads: 
Tillamook,  Kalapooya. 

246.  Some  also  add  that  the  birds  and  quadrupeds  accompanied  them. 

247.  Some  say  from  Lytton  and  Fraser  River  below  and  above  Lytton. 

248.  SEmae'suL,  pi'suL,  s'Le'kasu'L,  tsS'Lla,  varieties  of  trout.  The  latter  grow 
to  a  very  large  size,  sometimes  weighing  forty  pounds,  and  are  delicious  eating. 
Pi'suL  is,  I  think,  the  ordinary  lake  trout.  I  do  not  know  the  proper  English 
names  of  any  of  these  fish. 

249.  A  small  gray  bird,  of  which  I  do  not  know  the  English  name.  It  is  plenti- 
ful in  the  timbered  parts  of  the  NLak*a'pamux  country ;  and  the  Indians  interpret 
its  song  as  meaning,  "  Nax'lent  ca'tca." 

250.  Some  Indians  say  that  the  sister  used  to  go  out  hunting  with  him,  and  as 
soon  as  he  would  shoot  a  deer  she  used  to  run  up  and  commence  to  eat  it.  He 
warned  her  against  doing  this,  but  she  persisted,  and  for  this  reason  he  got  angry 
at  her. 

251.  Some  say  that  she  did  not  transform  herself,  but  was  afterwards  changed 
into  the  kaqwa/. 

252.  I  think,  the  American  golden  plover.  This  bird  was  formerly  very  abun- 
dant in  the  Upper  NLak-a'pamux  country,  but  is  now  very  scarce. 

253.  The  Indians  believe  that  there  is 'an  underworld  (situated  below  the  earth), 
which  is  inhabited  by  the  Ant  people,  who  are  celebrated  for  their  activity,  gayety, 
and  disposition  for  play.     Lacrosse,  or  ball  play,  is  their  favorite  game. 

254.  Compare  tales  of  visits  to  the  country  of  the  ghosts,  collected  among  many 
tribes. 

255.  Some  Indians  say  that  Aq  was  not  a  personage  of  the  speta'kL,  or  ancient 
world,  but  merely  a  haxaSi'mux  ("  land  mystery  or  spirit "),  or  one  of  the  genii 
which  frequent  certain  parts  of  the  mountains,  and  called  Aq  on  account  of  his 
cry. 

256.  Some  say  ten  women,  and  that  they  belonged  to  Thompson  River,  a  few 
miles  below  Spences  Bridge.  It  is  also  said  that  the  scene  of  the  tragedy  was  at 
or  near  the  Nzuke'ski  Mountains,  some  miles  south  of  Spences  Bridge. 

257.  Some  say  ten  men. 

258.  The  carcass  is  cut  up  into  nine  pieces. 

259.  The  Indians  disagree  as  to  the  particular  parts  thrown  to  each  tribe ;  but 
it  is  generally  conceded  that  the  back  was  thrown  to  the  Shuswap,  the  heart  to 
the  Okanagon,  the  genitalia  and  feet  to  the  Lillooet  and  SLaxai'ux,  and  the  wash- 
ings and  wipings  of  their  hands  to  the  Uta'mqt  and  S'a'tcinko.  This  is  the  rea- 
son that  the  Okanagon  are  brave,  the  Shuswap  strong  and  stubborn  fighters,  the 


Notes.  117 

Lillooets,  SLaxai'ux,  and  Eyu't  immoral  and  unwarlike,  and  their  country  full  of 
haxaoi'mux  and  haxaa'tko,  and  that  the  Uta'mqt  and  S'a'tcinko  are  inferior  peo- 
ple. Some  Indians,  in  telling  the  story,  simply  say  that  the  different  parts  were 
thrown  to  the  tribes  of  the  east,  of  the  south,  of  the  west,  and  of  the  north  respec- 
tively. 

260.  Compare  Kwakiutl  in  Rep.  U.  S.  National  Museum,  1895,  p.  680.  Ex- 
planation of  the  peculiarities  of  various  tribes;  see  Chinook,  p.  21. 

261.  The  staff  used  was  that  called  tlkwi'ltEn,  which  is  the  name  applied  to  the 
very  long  shafts  of  some  fish-spears  (fifteen  to  twenty  or  even  twenty-five  feet  or 
more  in  length). 

262.  In  telling  the  story,  some  say  that  it  was  doubtful  whether  Ntci'mka  took 
the  boy  from  the  Okanagon  or  from  the  Shuswap. 

263.  Tsotcowa'ux,  meaning  "  the  creeks,"  which  is  the  name  of  a  creek  which 
flows  into  Thompson  River,  on  its  southeast  side,  about  nine  miles  above  Lytton, 
and  which  was  formerly  a  favorite  resort  for  the  men  of  the  NLak-apamux'o'e 
when  training. 

264.  Some  add  that  the  boy  was  so  proficient  that  he  could  see  the  "edges 
of  the  world,"  and  could  also  run  and  jump  quicker  than  a  person  could  look. 
"  Magic,"  here  as  elsewhere  throughout  these  stories,  is  my  translation  for  the 
NLak'a'pamux  word  xaha',  haxa',  or  haha',  which  means  anything  magical,  mys- 
terious, supernatural,  wonderful,  awe-inspiring,  or  beyond  the  understanding  of 
the  ordinary  individual,  xaha'  tik  Lo'sqa'yux  means  "an  Indian  versed  in  'mys- 
tery,' '  medicine,'  or  magic."  xahaoi'mux  is  a  place  which  is  mysterious,  or  in 
which  some  "mystery"  or  supernatural  influence  or  being  dwells,  xahaste'm 
means  "  to  regard  with  mysterious  awe  or  care." 

265.  Perhaps  a  "medicine-pipe,"  as  amongst  the  Eastern  Indians.  It  is  de- 
scribed as  "  mystery,"  the  same  as  a  medicine-man's  pipe. 

266.  The  peak  he  alighted  on  is  that  called  AmotEn,  one  of  the  Snow  Moun- 
tains, on  the  west  side  of  Fraser  River,  near  Lytton. 

267.  A  number  of  little  hills  and  hollows  are  pointed  out  as  the  place  where  this 
wrestling-match  took  place,  and  which  are  said  to  have  been  made  at  this  time  by 
Ntci'mka  and  his  antagonist  in  their  struggles. 

268.  In  telling  this  part  of  the  story,  some  say  that  his  right  arm  was  thrown  to 
the  zaxtci'nEmux  (tribal  division  of  the  Shuswaps,  adjoining  the  Nkamtci'nEtnux); 
therefore  they  became  expert  warriors.  The  lungs  and  entrails  were  thrown  to 
the  Uta'mqt.  Afterwards  it  was  noticed  that  his  head  had  been  overlooked,  and 
Ntci'mka  said  that  it  should  remain  to  mark  the  spot,  and  it  is  to  be  seen  at  the 
present  day  in  the  shape  of  a  large  round  bowlder.  Others  say  that  the  several 
parts  of  his  body  were  thrown  respectively  to  Uta'mqt  (southward),  Ha'aptEn  (the 
place  of  sunset,  or  west),  Nku'kEma  (northward),  and  Pu'tlEmtEm  (place  of  com- 
ing forth,  or  east). 

269.  Some  add  that  he  was  of  large  stature,  and  of  a  blue  color. 

270.  A  rocky  mountain  about  a  mile  and  a  half  west  of  Spences  Bridge.  See 
story  of  the  Qoa'qLqaL  causing  the  flood,  p.  43. 

271.  Lower  BEta'ni  valley. 

272.  Some  say  they  were  not  Shuswap  of  Kamloops,  but  were  xaha'  ( "  mys- 
terious persons,  supernatural  beings  " ). 

273.  Some  say  that  they  made  a  canoe  before  starting. 

274.  Some  say  that  they  went  over  a  river  first,  before  going  over  the  lake.  As 
they  proceeded,  it  grew  darker  and  darker ;  then  afterwards,  as  they  neared  their 
destination,  it  grew  lighter  and  lighter. 

275.  Some  say  that  both  brothers  entered. 

276.  A  place  on  the  upper  Nicola  River.     Near  by  is  a  small  Indian  village. 


n8  Notes, 

277.  Wind-breaker,  person  who  constantly  breaks  wind. 

278.  Some  say  his  belly. 

279.  Some  say  he  also  brought  back  her  soul. 

280.  Some  say  that  the  Wind  was  never  seen  until  caught  in  this  manner;  then 
it  was  found  that  he  was  a  man  with  a  very  large  head,  and  a  body  so  thin  and 
light  that  it  fluttered  about  and  could  not  remain  on  the  ground. 

281.  See  note  283.  In  this  case  the  stsuq  was  a  small  piece  of  birch-bark  with 
figures  on  it. 

282.  Compare  Tylor,  Early  History  of  Mankind,  p.  346  ft. 

283.  Stsuq  means  a  mark  or  picture  of  any  kind.  Some  Indians  say  that  the 
stsuq  in  this  story  was  probably  a  mark  or  picture  on  birch-bark.  Such,  when 
made  by  a  person  gifted  in  magic,  had  supernatural  powers.  Some  rock  paintings 
are  also  "  mystery,"  and  have  not  been  made  in  any  ordinary  way.  Some  of  them 
have  not  been  made  by  the  hand  of  man.  The  Indians  at  the  present  day  call  the 
white  man's  writing  and  pictures  stsuq.     They  also  call  paper  stsuq. 

284.  Indian  version  :  — 

SPATA'KLS   HA   MA'XETEN. 

HIS   MYTH  THE  MOON. 

Ha  ma'xEtEn  Losqa'yux  axa'  n'aLawa'nus  xoi'atem  Loas  tse'as  tus  tse'a  tc'a'L. 

The        moon  Indian  that  formerly         transformed     him       like        as       like       now. 

Naux      eks  n  mamau'sts  tu   tci'us,  tsitseii's  Lon  ha  sqo'kwas,  a  temus  Eks  petak's, 

Very  much  was     bright  faced  he  from  long  ago  like  face  then  to  the        sun,  if      not      was     superior 

aL  hai'mska  tc'aL,    lo   a'wi       hetce'tcas    qax  nmitcaku'stEm  ku'tLO  tcu'us  tc'a'L 

and  thus  perhaps    now,    then  because  his  younger  sister  who    sitting  on  his  face    therefore   rather       now 

nLipLipii's.     Ua'x  lo  tc'aL  stcitx  peL    tce'tcas.        A  xui's  wuxt,   Loa's  tci'txEms 

dark-faced.        He  was  then    now    housed    with  his  younger  sister.  If  it  will    snow,    then  he  makes  house 

aL  haim  a  takLma'mEnus  ha  tEmo'x.     Ki'a  tik  nmanxa'p,  tu'a  tcini'L  stcus  ha 

and    thus     if     it  is  going  to  rain     the    weather.        First    this      smoker,  from       him         grows    the 

kwo'i,   axa  xaa'tcts  tu   ntsaqo'etctEns.      Ua'xska    tEka'kua  ha  tEmo'x,    n      ez 

clouds,      that    his  smoke    from  his  pipe.  It  is  perhaps         clear         the    weather,     just  when 

ma'nxEms  ha  ma'xEtEn  Loas'  kwo'is.   Tata'  plsta'  eks  La'kstems  hentsaqo'etctEns, 

he  smokes     the      moon  then    its  clouds.       Not     when    does     he  lets  go  his  pipe, 

Lakami'x  sqwoksts.        A'wi    ku'tLO  wi'ktem    tc'aL  ha    ma'xEtEn  sqwokEm  ta 

always  he  holds  it.  Because   therefore      we  see         now       the  moon  holding        the 

ntsaqo'etctEn  aL  xul'tsa  wi'ktEm  ta    tsia's ;     axa  x-komutEmenami'ns. 

pipe  and    more         we  see      the  his  basket ;  that         he  uses  it  as  a  hat. 

285.  According  to  others,  he  carries  it  on  his  back. 

286.  Indian  version:  — 

SPATA'KLS   HA  MA'XETEN   PEL       TCE'TCAS. 

HIS   MYTH  THE  MOON  AND      HIS   YOUNGER   SISTER. 

Losqa'yux  ha  ma'xEtEn  n'aLawa'nus,     ihu's  tik  Losqa'yux  stpeku's    oko'.      Ha 

An  Indian      the        moon  formerly,        handsome  the         Indian       white-faced  it  is  said.     The 

nkoku'cEn  axa'  hesnukanu'kas    ta'kEmus.  Stce'tcaoko'       ta  skukei'tc.     Ua'x 

stars  that  his  friends  all.  Younger  sister  it  is  said  the     hare.  He  was 

Loa's  wa'was  ha  nxEu's  aL  xui'tsa  ta'kEm  ha  sio'XEL  ta  snukanu'kas ;  pa  tata'ks 

then     he  called  the    Pleiades  and     more  all        the      others      the       his  friends ;         but        not 

nests      ha  sio'XEL  tcuk  lo  smoq  ta  nkoku'cEn  qax  kite    qax  nEti'EX    tik  nxEu's, 

they  went  the      others,     only  then  grouped  the        stars  who  arrived  whom  they  name   the    Pleiades, 

zu'mLo  masi'p  hetci'txs,  tata'  n'Ek  mi'tcakus  ha  sio'XEL  ta  s'ai'tkEnEmux.  Tcuk  Eks 

yet  then    crowded    his  house,      not    where         to  sit        the      others    the  people.  Finished 

zara'ps  ha  s'ai'tkEnEmux,  Loa's  skui'kuests       hetce'tcas     ul   qo.     Loa's  skua'nz 

among    the  people,  then        he  sent  her        his  younger  sister    for  water.      Then      she  took 

hehaxaie'qas     hetce'tcas,    Loa's  kotci'EXs.     Tata'ks  xinz  aL   LaqaL  minauzsa'kst 

her  buckets        his  younger  sister,  then        she  left.  Not         long    and  she  came         both  hands 

hexaie'qas.       Laq      ul    Loa's  tcuts,   "Tata'nEk   mi'tcakuEn."     Loa's    tcu'ntEm 

her  buckets.  She  came  inside    then      she  said,     "  Not  where         I  may  sit."  Then  he  said  to  her 

hekatsks,    "  Mi'tcaka  Ena'  n  EnskLus,  tcuk    lo  axa'     yoya'."     NuxEnte's  tEs 

her  elder  brother,        "Sit  here     on     my  face,        only    then    that  empty  space."    She  believed   that 


Notes.  1 1 9 

Le'xEtEm,  Loa's  ka'zExs  ul  skLusts    hekatsks.        Teskataks   Le'kes    hetce'tcas 

he  joked,         then    she  jumped  on    his  face    her  elder  brother.     If  perhaps  not  he  joked  his  younger  sister 

e'skaks  mama's  tik    naux  to'aL  ha  ma'xEtEn,    lo   a'wi  xa  qax  LipLiptste'mus. 

probably        bright        the  very  much  now     the        moon,  then  because  she  who        darkens  him. 

Weswa'z  tc'aL  ha  smu'Latc  smltcaqu'stEm  skwokwokEm  ta  haxaieka,  aL   a'wi   tes 

Visible         now    the       woman        sitting  on  his  face  holding  the      buckets,      and  because  that 

kitco  s'o'eyus  n  ha  tcini'L  ha  nxEu's,  ku'tLos   mu'qus   tc'aL,  aL    ua'x   sxuasl't 

arrived    gathered    to    the      him        the    Pleiades,    therefore      grouped        now,    and  they  are  travelling 

snukao'es   axa'  ha  maxEtEn. 

his  real  friends  that    the         moon. 

287.  According  to  others,  the  Frog. 

288.  I  give  this  story  as  a  fair  sample  of  a  class  of  stories  told  among  the 
Indians  at  the  present  day.  They  are  often  called  "White  Man's  Stories."  I 
cannot  say  whether  they  are  altogether  made  up  by  Indians  in  recent  years,  or 
whether  they  are  old  Indian  myths  added  to,  and  dressed  up  to  suit  the  times.  I 
do  not  think,  however,  that  these  mixed  stories  are  any  improvement  on  the  old 
ones,  although  they  appear  to  be  favorites  amongst  some  of  the  young  men. 
Many  of  them  are  ludicrous  in  the  extreme.  It  is  only  within  the  last  few  years 
that  these  stories  have  begun  to  be  told  among  the  NkamtcI'nEmux.  They  seem 
to  originate  amongst  the  Cawa'xamux. 

289.  Compare  this  story  with  the  NkamtcI'nEmux  one  of  Kokwe'la,  p.  45. 
Tsu'ntia  is  the  name  applied  by  the  Lillooet  to  the  personage  called  Kokwe'la, 
or  Kokwe'la's  sku'zas,  by  the  NLak-a'pamux.  This  story  was  related  to  me  by 
an  Upper  Lillooet  medicine-man  called  Papaa'ek  or  Loi'tza,  who  is  married  to  an 
Okanagon  woman,  and  who  has  been  living  amongst  the  NLak-a'pamux  for  the 
last  twenty  years. 

290.  The  NkamtcI'nEmux  claim  that  this  woman  lived  in  the  Shuswap  country, 
and  Kokwe'la  was  born  there.  See  myth  of  Kokwe'la.  They  say  it  is  certain 
that  he  entered  their  country  from  the  east. 

291.  The  nearest  translation  of  the  Indian  words  would  be,  "  She  used  it  upon 
herself."     Sexual  intercourse  is  meant. 

292.  SLaLemux'o'e,  or  Upper  Lillooet  of  Fraser  River,  not  the  E'yut,  or  Lower 
Lillooet  of  the  Lakes. 

293.  Some  of  the  NLak-apamux'6'e  say  that  people,  or  the  Indians,  were  created 
by  the  Qoa'qLqaL,  or  some  other  demigod,  who  made  them  out  of  Kokwe'la- 
roots. 

294.  Indian  name  :  SeL. 

295.  I  cannot  ascertain  the  English  name  of  the  fish. 

296.  This  name  means  " young  black  bears,"  or  "black  bear  cubs."  The  Lil- 
looet claim  that  the  Qoa'qLqaL  were  four  brothers  who  came  from  the  salt  water. 
They  were  black  bear  cubs,  or  at  least  they  went  under  that  name. 

297.  This  story,  like  the  other  Lillooet  one,  was  narrated  to  me  by  the  Upper 
Lillooet  medicine-man,  Papaa'ek  or  Loi'tza.  I  have  never  heard  anything  similar 
to  it  among  the  NLak-a'pamux. 

298.  See  story  of  Tsu'ntia. 


ABSTRACTS. 


ABSTRACTS. 


I.   THE   COYOTE. 

i.  The  Coyote  and  the  Flood.  —  Men  try  to  escape  in  eanoes  from  the  deluge. 
Turned  into  stone.  The  Coyote  alone  saved.  Marries  trees.  The  flood  runs  out, 
and  leaves  lakes  and  streams. 

2.  Nli'ksentevt. —  The  Coyote  makes  a  boy  of  gum,  which  melts  in  the  sun. 
He  makes  a  boy  of  clay,  which  dissolves  in  water.  He  makes  a  boy  of  quartz, 
which  stands  heat  and  water.  Coyote's  son  marries  Loon  and  Mallard  Duck. 
Coyote  covets  his  son's  wives.  He  transforms  dung  into  an  eagle's  nest  on  a 
tree.  Induces  his  son  to  climb  the  tree  in  order  to  obtain  eagle's  feathers.  He 
makes  the  tree  grow  up  to  the  sky  by  lifting  his  eyelids.  His  son  reaches  the  sky, 
where  he  finds  a  vast  prairie ;  he  reaches  houses,  in  which  dwell  baskets,  mats, 
awls,  and  other  household  utensils.  When  he  attempts  to  take  one  away,  the 
others  beat  him.  Then  he  curses  them  to  be  the  servants  of  man.  He  reaches 
two  blind  women,  who  eat  rotten  wood ;  steals  it,  and  makes  them  quarrel.  Trans- 
forms them  into  grouse.  Reaches  the  house  of  the  Spider,  for  whom  he  creates 
bark  for  his  use  in  making  ropes.  The  Spider  lets  him  down  in  a  basket ;  warns 
him  not  to  open  his  eyes  until  four  obstacles  have  been  overcome.  He  reaches 
the  earth  on  a  large  stone,  near  Lytton.  He  follows  the  people ;  makes  a  canoe 
of  horsetails  (equisetum)  to  cross  the  river;  overtakes  insects,  to  whom  he  gives 
their  peculiar  form.  He  overtakes  his  wife,  whose  child  recognizes  him,  although 
it  has  never  seen  him  before.  He  hunts  for  her ;  takes  his  venison  home  in  his 
glove.  He  drives  all  the  deer  away,  so  that  the  people  are  starving.  The  Raven 
receives  some  fat  from  him,  which  he  gives  secretly  to  his  children.  They  quarrel 
about  it ;  thus  the  fat  is  discovered  by  the  Coyote,  who  compels  the  Raven  to  tell 
where  he  obtained  it.  Coyote's  son  transforms  the  entrails  of  a  deer  into  a  pack- 
ing-line, which  he  gives  to  his  father.  When  he  carries  deer  with  this  line  over  a 
creek,  he  falls  into  the  water  and  drifts  down.  He  lands  in  a  fish-dam  owned  by 
two  old  women,  assumes  the  shape  of  a  dish,  in  which  form  he  swallows  the  food 
placed  on  it.  Thrown  into  the  fire,  he  assumes  the  shape  of  a  child.  When  grown 
up,  he  breaks  the  fish-dam,  goes  up  the  river,  and  breaks  four  boxes  containing 
smoke,  wasps,  salmon-flies,  and  beetles,  which  ascend  the  river  with  the  salmon.  He 
gives  the  salmon  to  some  young  women  whom  he  meets  on  the  river.  Women  on 
another  river  refuse  it,  but  ask  for  mountain  sheep ;  therefore  no  salmon  in  river, 
but  sheep  on  the  mountains.  He  transforms  his  daughter  into  a  rock ;  transforms 
alkali  grass  into  dentalia ;  cheats  the  grizzly  bear,  promising  her  a  large  supply  of 
fish,  inducing  her  to  produce  all  her  food.  The  fish  promised  by  him  were  fish- 
skins  which  he  had  given  the  shape  of  fish. 

3.  The  Coyote  and  the  Fox.  —  Coyote  boils  bones,  which  the  Fox  steals  before 
he  is  able  to  eat  them. 

4.  The  Coyote's  Dog.  —  The  Coyote  meets  a  cannibal  with  necklaces  made  of 
finger-nails.  He  transforms  his  dung  into  a  dog  covered  with  arrow-heads.  Coy- 
ote and  Cannibal  vomit  into  two  dishes  in  order  to  see  what  kind  of  food  they 


124  Abstracts, 

eat.  The  Coyote  exchanges  the  dishes  before  the  Cannibal  opens  his  eyes,  thus 
making  him  believe  that  the  Coyote  is  a  cannibal ;  then  follows  a  combat  between 
the  dogs  of  the  Cannibal  and  of  Coyote.  The  former  is  killed.  Coyote  obtains 
the  Cannibal's  staff  in  exchange  for  his  dog.  Whenever  the  staff  is  struck  on  the 
ground,  a  dead  deer  is  there.  Coyote  strikes  with  his  staff  until  he  is  smothered 
by  carcasses  of  deer ;  then  the  deer  revive,  and  he  loses  his  staff. 

5.  The  Ball.  —  The  people  at  Lytton  have  a  glittering  ball,  which  Coyote  desires 
to  have.  He  and  the  Antelope  send  their  sons  to  steal  the  ball.  Coyote's  son 
assumes  shape  of  a  stone  on  the  playground,  and  takes  the  ball.  He  is  pursued. 
When  almost  overtaken,  he  throws  the  ball  to  his  brother,  who  is  stationed  at  this 
point.  The  first  boy  is  killed.  All  Coyote's  children  are  killed  in  this  manner. 
The  Antelope's  children  succeed  in  reaching  their  home.  Coyote  is  about  to 
throw  himself  into  the  fire  from  grief,  when  prevented  by  the  Antelope.  He 
sleeps,  the  ball  under  his  head,  for  four  nights,  each  night  under  a  different  beam 
of  the  lodge.  The  fifth  night  he  runs  away  with  the  ball,  pursued  by  the  Antelope. 
He  makes  a  fog  to  throw  the  pursuer  off  his  track.  Near  Lytton  he  breaks  the 
ball,  which  he  finds  filled  with  dung.  Uses  fragments  of  the  shell  as  an  armor, 
which  leave  only  his  throat  unprotected.  Thus  he  attacks  the  people  in  the  shape 
of  an  elk,  and  kills  many.  Finally  an  arrow  strikes  his  throat.  The  elk  falls  and 
is  found  to  consist  of  dung. 

6.  The  Coyote's  Daughters  and  their  Dogs.  —  Coyote's  daughters  go  to  marry 
two  hunters,  and  take  Grizzly  Bear  and  Rattlesnake  as  their  dogs.  When  ap- 
proaching their  intended  husbands,  they  quiet  the  fierce  dogs  by  smearing  their 
nozzles  with  red  ochre.  They  return  after  some  years.  They  reach  a  parting  of 
trails,  one  rough  and  narrow,  covered  with  red  ochre ;  the  other  wide  and  smooth, 
covered  with  birds'  down.  The  latter  leads  to  a  mystic  country.  The  dogs 
remain  with  the  husbands  to  notify  them  of  any  danger  threatening  the  women. 
These  take  the  wrong  track  and  reach  a  cannibal's  house.  They  find  only  his 
wife  at  home,  who  warns  them.  The  Cannibal  throws  them  into  a  kettle,  which 
the  boy  keeps  from  boiling.  The  Cannibal  intends  to  eat  them  the  next  morning, 
but  they  escape  during  the  night.  He  pursues  them.  They  make  four  trees, 
which  they  climb.  The  Grizzly  Bear  and  Rattlesnake  arrive  before  the  Cannibal 
can  chop  the  trees  down ;  they  kill  the  Cannibal.  Therefore  they  kill  man  up  to 
this  day. 

7.  Sisters  who  marry  the  Coyote  and  the  Lynx.  —  A  girl  who  is  pursued  by 
many  suitors  goes  with  her  younger  sister  to  visit  her  grandmother;  reaches  the 
Coyote's  house,  who  wishes  to  make  her  his  wife.  He  compels  her  to  enter  by 
making  cold  weather.  He  gives  them  magical  food  to  eat.  When  they  leave, 
Coyote  runs  ahead  and  makes  another  house.  The  same  repeated  four  times. 
The  younger  sister  finally  marries  Coyote.  The  elder  travels  on.  Her  grand- 
mother sends  the  Hare  with  food  to  meet  her.  He  hides  under  a  log;  struck  with 
a  stick  which  splits  his  lip.  Animals  run  a  race  to  meet  the  girl,  but  grandmother 
reaches  her  first.  Lynx  marries  her  secretly.  Everybody  must  give  the  child  his 
bow  and  arrow.  He  is  pleased  with  the  Lynx's  bow  and  arrow,  and  thus  it  is 
ascertained  that  the  Lynx  is  his  father.  The  women,  the  boy,  and  the  Lynx  are 
deserted.  On  departing,  all  kick  Lynx's  face,  which  thus  obtains  its  peculiar  shape. 
The  woman  who  married  Coyote  had  four  sons  ;  the  youngest  creates  fire  by  kick- 
ing stumps.  A  cannibal  invites  people  who  visit  him  to  jump  into  his  canoe ;  they 
miss,  and  are  drowned  in  the  river.  Coyote's  oldest  sons  are  killed  in  this  man- 
ner; but  Coyote  and  his  youngest  son  succeed  in  reaching  the  canoe.  The  Can- 
nibal tries  to  kill  them  by  heat  in  his  house.  They  put  ice  on  their  foreheads. 
He  tries  to  kill  Coyote's  son  by  brush-fire ;  he  escapes  by  following  the  advice  of 
the  Short-tailed  Mouse,  who  tells  him  to  step  on  the  middle  of  the  trail;  for  this 


Abstracts,  125 

reason  trails  often  prevent  the  spread  of  fire.  He  tries  to  let  a  tree  that  is  being 
split  crush  him,  but  he  jumps  out,  squirting  red  and  white  paint  over  the  tree,  thus 
making  it  appear  that  his  blood  and  brains  come  out  of  the  crack.  He  tries  to 
kill  him  by  instructing  him  to  harpoon  a  monster  fish,  who  pulls  him  into  the 
water ;  but  the  young  man  carries  the  monster  home.  Coyote  and  the  Cannibal 
try  their  strength  by  conjuring  fire,  water,  wind,  and  ice.  By  lying  on  their  backs 
they  both  overcome  the  attacks  of  their  rivals ;  but  finally  the  Cannibal  is  frozen. 
8.  The  Coyote  and  /lis  Guests.  —  The  Black  Bear  invites  Coyote.  He  lets  grease 
drip  out  of  his  fingers.  The  Kingfisher  dives  under  the  ice  for  fish.  The  Magpie 
catches  deer  in  the  net.     Coyote  cannot  imitate  them. 

II.  QOA'QLQAL. 

Qoa'qLqaL  are  three  brothers  who  ascend  Fraser  River,  transforming  people 
into  stones.  The  youngest  transforms  himself  into  a  salmon,  in  which  shape  he 
carries  away  a  harpoon  with  which  a  cannibal  is  fishing.  They  visit  his  house. 
The  Cannibal's  wife  gives  them  a  small  dish  which  they  are  unable  to  empty,  while 
the  Cannibal  empties  it  in  one  spoonful.  They  kick  a  mountain-side  down,  intend- 
ing to  kill  the  Cannibal,  who  remains  unharmed.  The  youngest  brother  makes  a 
flood  by  taking  off  his  beaver  head-band.  When  he  puts  on  his  head-band,  the 
flood  subsides.  They  transform  Coyote's  house  and  household  utensils  into  stone. 
They  throw  Coyote's  wife  into  the  fire.  They  transform  birch  and  alder  into 
women,  whom  Coyote  marries.  They  try  to  push  their  heads  into  stone,  the 
youngest  one  making  the  deepest  impression.  They  transform  the  Cannibal, 
Eagle,  and  Skunk  into  ordinary  animals.  They  are  transformed  into  stone  on 
looking  at  a  dancing  girl. 

III.  KOKWE'LA. 

The  plant  hog-fennel  (peucedanum)  has  a  son  who  is  abused  by  the  other  chil- 
dren because  he  does  not  know  his  father's  name.  On  being  informed  by  his 
mother  he  retires  to  solitude  ;  obtains  supernatural  powers.  He  travels  down  the 
river,  transforming  people.  He  meets  the  Qoa'qLqaL,  and  proves  himself  stronger 
than  the  latter. 

IV.   THE   BUSH-TAILED   RAT. 

The  Bush-tailed  Rat  lives  in  a  house  the  door  of  which  closes  and  opens  at  his 
command.  He  steals  provisions  from  the  cellars  of  the  people,  which  provisions 
he  pretends  to  receive  from  his  friend  the  Long-tailed  Mouse.  A  woman  hidden 
in  a  cellar  discovers  his  theft.  When  the  people  enter  his  house  to  kill  him,  he 
runs  out  and  commands  the  door  to  close,  thus  killing  all  the  people  in  the  house. 
He  makes  a  new  house,  the  entrance  to  which  is  formed  by  two  rocks  that  crush 
all  those  who  enter.  A  transformer  keeps  the  rocks  apart  by  forcing  his  lance- 
head  between  them,  and  transforms  the  Rat  into  an  ordinary  animal. 

V.   THE   OLD   MAN. 

1.  The  Old  Man  and  the  Coyote.  —  Coyote  tries  his  strength  with  the  Old  Man 
by  moving  rivers  and  mountains.  He  is  unable  to  move  a  mountain,  owing  to  the 
superior  strength  of  the  Old  Man.  Coyote  retires  to  a  house  of  ice  in  the  extreme 
north.  When  he  turns  over,  it  is  cold  weather.  Coyote  and  the  Old  Man  expect 
to  return  and  to  bring  back  the  dead  Indians. 

2.  The  Old  Man  and  the  Lad.  —  A  lad  reaches  the  Old  Man's  house  in  seven 
steps,  and  prepares  a  meal  for  the  Old  Man,  who  follows  him.     They  dive  in  a 


126  Abstracts. 

lake  in  order  to  test  who  can  stay  under  water  longest.  When  the  Old  Man  dives 
the  lake  becomes  agitated,  and  he  is  thrown  into  the  upper  world.  He  is  expected 
to  return  amongst  clouds  of  tobacco  smoke. 

3.  The  Swan  (First  Version).  —  The  Swan  accompanies  the  Old  Man  to  the 
upper  world.  He  wishes  to  return  to  his  child.  The  Old  Man  makes  him  white 
before  sending  him  back. 

(Second  Version.)  —  When  the  Old  Man  transformed  the  bad  into  animals,  he 
also  transformed  the  Swan's  wife,  while  he  did  not  intend  to  transform  the  Swan. 
When,  however,  the  Swan  asked  to  have  his  wife  re-transformed,  he  was  turned 
into  a  Swan. 

VI.   THE    ORIGIN    OF   THE    DEER. 

In  the  beginning  the  deer  were  able  to  jump  from  one  mountain-top  to  another. 
They  were  transformed  into  ordinary  deer  by  being  struck  with  the  breech-clout 
of  a  woman. 

VII.   THE   SUN   AND   THE   LAD. 

A  troublesome  boy  is  deserted  by  the  tribe.  When  he  tries  to  follow  them,  he 
is  misled  by  sounds.  Discovers  his  grandmother  hidden  in  a  basket.  He  kicks 
her,  but  she  gives  him  fire,  and  makes  him  small  bows  and  arrows,  with  which  he 
shoots,  first  mice,  then  blue  jays  and  magpies.  The  skins  of  these  the  grandmother 
makes  into  blankets,  which  please  the  Sun,  who  in  exchange  for  the  blankets  gives 
the  boy  great  power. 

VIII.   THE   MAN   WHO   TRAVELLED   TO   THE   SUN. 

Originally  the  Sun  is  near  the  earth.  There  is  a  cannibal  and  gambler  who 
has  lost  his  all.  He  reaches  a  great  lake  which  he  crosses  on  a  gray  cloud.  He 
reaches  the  Sun's  house,  meets  the  latter's  son,  who  hides  him  under  robes.  The 
Sun,  on  his  return,  smells  him,  but  is  quieted  by  his  son.  The  next  morning  the 
Indian  returns.  The  Sun's  son  gives  him  a  bundle,  which  he  is  not  allowed  to 
look  at  until  he  reaches  home.  When  he  puts  it  down  it  assumes  enormous  size, 
and  is  filled  with  presents  of  all  descriptions.  The  Loon  and  Goose  give  the  gam- 
bler their  daughters.  He  takes  them  to  the  Sun,  who  in  return  promises  to  move 
away  from  the  earth,  and  to  cease  killing  people. 

IX.   THE   SUN   AND    HIS    DAUGHTER. 

The  Sun  is  the  daughter  of  a  man  who  lived  at  Lytton.  A  stranger  from  the 
East  marries  her  and  takes  her  home.  Her  father  is  angry  because  she  does  not 
visit  him  for  a  long  time.  After  two  children  are  born,  her  husband  deserts  her, 
saying  that  she  is  too  hot.  When  she  returns  to  her  father,  he  hides  from  her. 
She  becomes  the  Sun ;  her  children,  the  sun-dogs.  When  the  Sun-woman  is  look- 
ing for  her  father,  she  travels  from  east  to  west. 

X.  THE  HOT  AND  THE  COLD  WINDS. 

People  in  the  North  make  the  cold  winds  when  walking  about.  People  in  the 
South  make  the  south  winds  in  the  same  way.  Owing  to  disagreements  between 
these  people,  the  country  is  troubled  by  the  hot  and  cold  winds.  The  Indians 
make  peace  between  the  Winds,  and  the  daughter  of  the  South  Wind  marries  the 
son  of  the  North  Wind.  The  woman  visits  her  own  relatives  in  the  South.  On 
her  return  north,  she  is  accompanied  by  her  elder  brother.     When  nearing  the 


Abstracts,  127 

north  country,  it  grows  cold.  He  throws  his  sister's  child  into  the  water,  and  it 
is  transformed  into  a  floating  piece  of  ice.  For  this  reason  ice  floats  on  rivers 
and  lakes  after  wild  winds. 


XI.   THE   MOSQUITO   AND   THE   THUNDER. 

When  the  Thunder  desired  to  eat  blood,  the  Mosquito  told  him  that  he  obtained 
it  from  the  tops  of  the  trees.     For  this  reason  the  Thunder  strikes  the  tree-tops. 

XII.   THE   ORIGIN   OF   FIRE. 

(First  Version.)  —  The  Swallow,  sent  by  the  Beaver  and  the  Eagle,  discovers  the 
owners  of  the  fire  at  Lytton.  The  Eagle  flies  away,  holding  a  clamshell.  The 
Beaver  allows  himself  to  be  caught  by  the  owners  of  the  fire.  When  they  begin 
to  carve  him,  the  Eagle  appears.  The  people  run  to  shoot  him.  The  Eagle  drops 
the  shell  into  the  house,  where  the  Beaver  fills  it  with  the  fire,  causes  the  house  to 
be  flooded,  and  both  make  their  escape. 

(Second  Version.)  —  Two  brothers  obtain  supernatural  powers.  The  elder  one 
asks  his  brother  to  kill  him,  to  allow  animals  to  eat  of  his  body,  and  to  catch  an 
Eagle  when  it  should  come.  After  this  has  been  done,  the  elder  brother  revives, 
then  the  younger  brother  catches  the  Beaver  in  the  same  manner.  They  trans- 
form themselves  into  an  Eagle  and  a  Beaver.    (The  rest  same  as  first  version.) 

XIII.   FIRE   AND   WATER. 

Fire  and  water  kept  in  boxes  in  a  monster's  house.  The  Elk  opens  the  boxes 
out  of  curiosity.     Thus  fire  and  water  were  obtained. 

XIV.  THE  SKUNK  AND  HIS  YOUNGER  BROTHERS. 

(First  Version.)  —  Skunk's  four  brothers  are  married.  He  covets  their  wives 
and  proposes  to  his  brothers  to  make  war  against  the  trees,  intending  to  kill  them. 
They  set  out,  and  one  night  he  catches  many  humpback  salmon.  He  cuts  off 
their  heads,  and  orders  them  to  utter  the  war-whoop.  He  promises  his  brothers 
to  watch  while  they  sleep,  then  he  kills  them  with  his  secretion.  At  home  he  tells 
their  wives  at  what  part  of  the  body  their  husbands  were  wounded  by  the  enemy. 
While  sitting  among  them  his  brothers,  who  had  revived,  return.  They  try  to 
kill  him,  but  are  unable  to  do  so.  He  says  the  only  way  to  kill  him  is  to  set  him 
adrift  in  a  basket,  which  they  do. 

(Second  Version.)  —  Skunk  and  his  brothers  go  to  war  against  the  Shuswap. 
When  they  camp,  he  creates  yellow  pine,  the  bark  of  which  they  burn.  While  his 
brothers  are  asleep,  he  kills  them  with  his  secretion.  He  transforms  some  of  his 
dung  into  a  slave,  whom  he  instructs  to  say  that  he  has  captured  him  in  war.  The 
dung  does  not  obey,  and  is  scattered  by  the  Skunk.  (The  next  part  the  same  as 
in  the  preceding  version.)  The  brothers  remove  the  smell  of  the  Skunk  with  bear- 
berry  plant,  and  transform  the  Skunk  into  the  ordinary  animal. 

XV.   CHIPMUNK  AND   GRIZZLY   BEAR. 

The  Grizzly  Bear  tries  to  extinguish  a  large  fire  by  throwing  dirt  on  it.  The 
Chipmunk  puts  on  new  supplies  of  fuel,  and  in  doing  so  cries,  "  Tci'x*a  ma"a !  " 
(=  Crackling  of  fire,  light. )  The  Bear  cries,  "  Li'pa  !  "  (=  Dark ! )  The  animals 
fight.     When  Chipmunk  runs  away,  the  Bear  just  touches  his  back  with  his 


128  Abstracts. 

claws,  thus  causing  the  stripes  of  the  Chipmunk.     If  the  Bear  had  killed  the 
Chipmunk,  it  would  always  be  dark. 

XVI.   THE   DOG   AND   THE   GIRL. 

A  girl  has  a  lover  whose  identity  she  ascertains  by  daubing  his  back  with  red 
ochre.  On  the  following  day  she  sees  a  dog  bearing  the  ochre  marks  on  his  back. 
She  gives  birth  to  four  pups,  and  is  deserted  by  her  tribe.  She  goes  spearing  fish 
by  torchlight,  and  on  her  return  hears  the  noise  of  children  in  her  house.  When 
they  hear  her,  they  turn  into  dogs.  Finally  she  prepares  four  kettles  of  medicine, 
returns  unawares,  takes  the  dog-skins  which  the  children  had  thrown  off,  and 
throws  the  medicine  over  their  bodies.  The  boys  become  great  hunters.  They 
are  visited  by  the  Magpie,  who  is  treated  hospitably,  and  who  reports  to  her  tribe 
what  has  happened.     The  rest  of  the  tribe  join  them  again. 

XVII.   THE   OWL. 

The  Owl,  who  is  a  great  hunter,  takes  away  a  troublesome  boy,  rears  him  and 
makes  him  a  powerful  hunter.  The  Owl  used  to  drive  deer  up  to  him  towards  the 
top  of  the  mountain,  crying,  "  Go  towards  my  slave !  "  This  enraged  the  young 
man,  who  is  informed  by  the  Short-tailed  Mouse  that  the  Owl  is  not  his  father. 
He  returns  to  his  tribe. 


XVIII.   MARTEN   AND   FISHER. 

Marten  and  Fisher  are  brothers.  Marten's  wife  goes  to  the  river  with  her  boy 
and  asks  the  Spring  Salmon  to  marry  her.  He  takes  her  into  the  river.  The 
Fisher  discovers  what  has  happened.  The  Fisher  catches  a  fawn,  and  makes  a 
bow  and  arrow  for  the  boy  to  play  with.  They  give  him  provisions,  and  leave 
him,  to  find  the  lost  woman.  They  reach  the  Spring  Salmon's  house  in  the  dis- 
guise of  some  of  his  female  relatives.  They  induce  the  lost  woman  to  keep  her 
husband  awake  late  at  night,  that  he  may  sleep  soundly  in  the  morning.  When 
he  is  asleep  they  enter  the  house  and  cut  off  his  head.  On  crossing  the  lake, 
Marten  drops  the  Salmon's  head  into  the  water.  The  next  morning  Coyote,  who 
lives  in  Spring  Salmon's  house,  says  that  Marten  and  the  Fisher  must  have  been 
the  murderers.  The  animals  pursue  them.  The  Eagle  informs  them  that  the 
Salmon's  head  has  been  dropped  into  the  lake.  The  waterfowl  attempt  to  recover 
it.     The  Loon  succeeds.     The  head  is  put  on  the  Salmon's  body.     He  recovers. 

XIX.   THE   HARE   AND   THE   GRIZZLY   BEARS. 

The  Hare  and  his  grandmother  live  on  one  side  of  the  river;  the  Grizzly  Bears, 
with  their  four  children,  on  the  other.  The  Hare  steals  dried  fish  from  the  Grizzly 
Bears.  A  female  Grizzly  Bear  crosses  and  asks  the  Hare  in  regard  to  his  stolen 
provisions.  He  mocks  her,  and  on  being  attacked  he  evades  her  paws.  His 
grandmother  throws  pitchwood  in  the  fire.  The  smoke  blinds  the  Bear,  who  is 
then  killed  by  the  Hare.  In  the  same  manner  he  kills  the  male,  who  discovers 
the  death  of  his  wife  by  seeing  her  paws  in  the  Hare's  house.  He  also  kills  three 
of  the  young  Grizzly  Bears.  If  he  had  killed  all  of  them,  there  would  be  no  Grizzly 
Bears.     The  Hare  cohabits  with  his  grandmother  and  thus  kills  her. 


Abstracts.  129 

XX.   THE   BATTLE   OF   THE   BIRDS. 

The  Birds  assist  the  Golden  Eagle  in  obtaining  the  wife  of  the  Baldheaded 
Eagle.  They  gamble  with  the  latter  in  his  house,  making  a  large  fire,  which 
induces  the  woman  to  go  out  and  cool  herself.  Then  she  is  taken  away  by  the 
Golden  Eagle.  Baldheaded  Eagle  puts  on  his  armor  and  challenges  all  the  birds. 
He  kills  all  except  one  hawk,  who  revives  all  the  other  birds  except  the  Bald- 
headed  Eagle. 

XXI.   THE   OTTER. 

The  Otter,  after  three  unsuccessful  attempts,  revives  a  girl  who  has  been  killed 
by  her  lover.  He  tells  another  man  that  he  has  resuscitated  her  by  tickling  her 
soles.  This  man  then  attempts  to  resuscitate  a  girl,  but  without  success.  He 
pretends  to  use  pieces  of  his  wife's  genitals  as  bait,  and  thus  induces  another  per- 
son to  kill  his  wife. 

XXII.   THE  GRIZZLY   BEARS   AND   THE   BLACK   BEARS. 

A  man  has  two  wives,  —  the  Grizzly  Bear  and  the  Black  Bear.  The  former  is 
jealous  of  the  latter.  Under  the  pretext  of  lousing  her  husband,  she  bites  his 
neck  and  kills  him.  She  cuts  off  part  of  his  body  and  roasts  it  and  eats  it.  She 
kills  the  Black  Bear  woman  in  the  same  manner.  She  instructs  her  children  to 
ask  the  Black  Bear's  children  to  play  feasting.  They  themselves  are  to  eat  little. 
Then  they  are  to  fight  with  the  Black  Bear's  children,  who,  on  account  of  being 
full,  will  be  easily  overcome.  Then  they  are  to  roast  their  bodies.  The  Black 
Bears  are  suspicious  and  do  not  eat  much,  while  the  young  Grizzly  Bears  gorge 
themselves.  They  are  killed  and  roasted  by  the  Black  Bears,  who  run  away  to 
their  grandfather's  house.  The  Grizzly  Bear  returns  in  the  morning  and  eats  the 
body  of  one  of  her  own  children.  She  is  informed  by  the  Meadowlark,  and  pur- 
sues the  Black  Bears.  When  she  reaches  them,  the  young  bears  run  up  a  tree. 
She  begins  to  bite  the  tree  until  it  begins  to  fall.  Then  they  promise  to  drop  the 
youngest  one  down,  and  ask  her  to  open  her  mouth  wide.  They  throw  rotten 
wood  into  her  mouth,  thus  choking  and  blinding  her.  They  reach  their  grand- 
father, who  carries  them  over  the  river  in  his  canoe.  When  the  Grizzly  Bear 
comes,  the  old  man  makes  her  sit  on  a  hole  in  the  canoe,  through  which  the  fish 
bite  her  and  kill  her.  The  Coyote  finds  her  body  and  roasts  it,  but  falls  asleep. 
The  Fox  eats  all  the  meat  and  smears  Coyote's  mouth  with  grease. 

XXIII.   THE   GRIZZLY   BEARS   AND   THE   HUNTERS. 

Four  brothers  have  a  sister  of  the  size  of  a  thumb.  Her  dog  the  Louse  is  tied 
to  her  when  she  goes  digging  roots.  Her  brothers  burn  the  side  of  a  mountain  in 
order  to  make  roots  grow  more  plentifully.  Four  Grizzly  Bears  hear  the  girl,  who 
hides  in  a  root-hole.  The  dog  remains  outside,  and  thus  she  is  found.  The 
Grizzly  Bears  fill  the  girl's  basket  with  roots,  and  accompany  her  home.  When 
she  eats,  she  passes  pieces  of  venison  out  of  the  hut  to  the  Grizzly  Bears.  The 
Bears  have  placed  each  one  hair  in  a  root,  which  the  brothers  are  to  eat  whole. 
The  girl  has  to  say  that  if  they  break  the  roots  her  digging-stick  will  break.  They 
swallow  them  whole,  and  then,  one  after  the  other,  go  out  to  fetch  water.  Outside 
they  are  embraced  by  the  Grizzly  Bears,  whom  they  marry.  The  oldest  Grizzly 
Bear  kills  and  eats  the  three  younger  couples.  Her  husband  and  his  sister  run 
away.  The  Hunter  marries  his  sister.  One  day  she  is  singing  to  her  child,  when 
the  Grizzly  Bear  finds  her  and  kills  her  and  her  child.     She  puts  a  piece  of  wood 


130  Abstracts. 

in  the  cradle,  and  sits  down  singing.  The  Hunter  recognizes  her  voice.  In  order 
to  kill  her,  he  gathers  all  the  water  of  the  creeks  in  a  hole  in  front  of  his  house, 
which  he  covers.  He  sends  the  Grizzly  Bear  to  fetch  water.  After  going  from 
creek  to  creek  she  becomes  thirsty,  bends  over  the  hole ;  he  pushes  her  in,  and  she 
is  drowned. 


XXIV.   THE   WOLF   BOY   AND   HIS   GRANDMOTHER. 

One  time  the  country  was  on  fire.  The  people  were  burned,  except  an  old 
blind  woman  and  a  boy,  who  took  refuge  on  a  trail.  The  boy  intends  to  take 
revenge  on  the  people  who  had  burned  the  country.  He  puts  his  grandmother,  the 
Short-tailed  Mouse,  in  a  hollow  log  and  drags  her  along.  They  meet  with  several 
obstructions,  which  disappear  when  his  grandmother  looks  at  them.  Finally  the 
boy  continues  alone,  assuming  the  shape  of  a  wolf.  He  reaches  his  enemies, 
flutters  into  their  house  in  the  shape  of  an  eagle's  down,  and  burns  the  Indians. 
The  chief  hides  his  daughters  under  skins,  and  presents  the  whole  pile  to  the 
boy,  who  accepts  them  and  spares  the  chief. 

XXV.   STETSO'. 

StEtso',  the  survivor  of  the  fire,  makes  a  fish  weir,  spears,  and  nets,  and  catches 
and  dries  many  fish  by  his  mere  word.  On  the  following  morning  he  finds  his 
fish  stolen.  His  grandmother  informs  him  by  whose  help  he  can  make  bows  and 
arrows.  He  covers  himself  with  birch-bark  armor,  climbs  a  high  rock,  whence  he 
is  taken  up  by  eagles,  with  whom  he  fights  in  the  air,  and  is  gradually  let  down. 
He  pulls  out  the  Eagle's  feathers.  He  asks  the  Deer  to  let  him  ride  on  his  back, 
and  cuts  the  sinew  out  of  the  Deer's  back.  He  makes  two  men,  the  possessors  of 
arrowstone,  quarrel.  When  they  fight,  black  and  white  arrowstones  fall  from  their 
bodies.     He  takes  these  to  the  Raven,  who  makes  arrow-heads  for  him. 


XXVI.   THE   WAR   OF   THE   FISHES   WITH    THE   OKANAGON. 

The  Fishes  attack  the  Okanagon  and  are  pursued.  The  Sturgeon  jumps  from 
side  to  side,  thus  making  the  course  of  Columbia  River.  But  they  are  overtaken 
and  thrown  into  the  river.  The  Sturgeon  is  killed  in  Fraser  River,  and  for  this 
reason  does  not  ascend  Thompson  River. 

XXVII.   TCfSKI'KIK. 

A  hunter's  sister  eats  venison  while  he  is  out  hunting.  He  strikes  her,  and  she 
assumes  the  shape  of  a  golden  plover,  while  he  himself  is  transformed  into  a  bird 
whose  cry  is  interpreted  as  "  O  my  younger  sister !  " 

XXVIII.  THE  ANTS  AND  THE  TWO  BROTHERS. 

One  of  two  brothers  is  carried  away  by  the  Ants,  who  leave  him  in  the  under- 
ground world.  He  is  reminded  of  his  brother  by  a  tear  falling  on  his  hand.  The 
Ants  show  the  remaining  brother  that  the  entrance  to  their  world  is  underneath 
the  firestone  of  their  lodge.  He  is  told  that  the  Spider  will  help  him  to  reach  the 
lower  world.  The  Spider's  thread  being  too  weak,  he  is  sent  to  the  Crow,  who 
instructs  him  to  jump  down  the  hole.  After  striking  four  obstacles,  he  will  reach 
the  lower  world,  where  he  is  to  open  his  eyes.     He  obeys,  and  finds  his  brother. 


Abstracts.  131 

XXIX.  AQ. 

A  number  of  women  who  are  digging  roots  hear  the  cry,  "  aq."  The  crying 
monster  reaches  their  camp,  and  does  not  accept  food  they  offer  him.  When  they 
sleep,  he  eats  their  hearts.  One  boy  who  had  hidden  in  a  basket  escapes.  The 
men,  when  informed,  go  out  in  the  disguise  of  women,  and  kill  the  monster. 
They  cut  him,  and  throw  the  parts  of  his  body  in  the  direction  of  the  surrounding 
tribes,  —  the  head,  to  the  Okanagon,  who  for  this  reason  are  brave  ;  the  back,  to 
the  Shuswap,  who  therefore  are  strong ;  the  intestines,  to  the  Lillooet,  who  for  this 
reason  are  unwarlike ;  the  remaining  blood,  to  the  tribes  down  the  river,  who  for 
this  reason  are  inferior  people.  They  replace  the  hearts  of  the  women,  who  revive* 
thinking  they  have  been  asleep. 

>  XXX.   NTCi'MKA  AND    THE   CANNIBAL. 

f  Ntci'mka  desires  to  kill  a  cannibal  who  owns  a  long  staff  set  with  strings  of 
human  nails.  The  Cannibal  has  taken  Ntci'mka's  wife.  Ntci'mka  travels,  and 
steals  a  boy  whom  he  carries  on  his  back.  He  makes  him  grow  prodigiously  by 
washing  him  with  fir-branches.  He  gives  the  boy  four  necklaces,  —  one  of  eagle's 
feathers,  two  of  hawk's  feathers,  and  one  of  rattlesnake  skin.  He  sends  the  boy 
to  the  Cannibal  where  he  sits  on  the  opposite  side  of  the  river,  smoking.  The 
boy  jumps  across  the  river,  and  is  attacked  by  the  Cannibal,  who  tries  to  stab  him 
with  his  spear.  The  boy  jumps  to  the  top  of  a  mountain,  and  only  his  necklace  is 
on  the  point  of  the  spear.  When  the  Cannibal  has  speared  the  four  necklaces,  the 
magical  power  of  his  staff  has  disappeared.  Then  Ntci'mka  attacks  the  Cannibal, 
and,  rolling  about  with  him,  tears  up  the  ground.  Four  times  he  calls  the  boy  to 
help  him.  He  strikes  off  the  Cannibal's  head,  then  his  arms  and  legs,  which  were 
still  fighting  against  Ntci'mka.  The  parts  of  the  body  are  thrown  about  as  in  the 
preceding  story.  The  rest  of  the  body  is  transformed  into  stone,  which  is  still 
effective  in  curing  sickness.  The  boy  is  sent  back  to  his  friends.  Before  leaving, 
he  kills  deer  for  Ntci'mka,  and  receives  presents  of  eagle's  quills  and  dentalia. 
On  his  way  home,  he  is  attacked  at  Kamloops.  He  makes  two  large  trees  grow, 
which  he  climbs.  His  enemies  chop  them  down,  but  have  not  finished  when  it 
begins  to  grow  dark.  During  the  night  he  bribes  an  old  man  with  his  dentalia. 
The  people  divide  these  the  next  morning.  There  are  not  enough  quills  to  go 
round,  and  the  Porcupine  does  not  receive  any.  He  sulks  and  the  dentalia  are  all 
thrown  on  him.     They  are  all  transformed  into  porcupine  quills. 

XXXI.   THE   WOMAN   AND   THE   HAXAA'TKO. 

The  woman  pretends  to  be  sick,  and  leaves  her  house  every  day.  Her  husband 
follows  her,  and  sees  that  near  a  lake  she  dresses  handsomely,  and  calls  up  a  sea 
monster.  The  next  day,  the  man,  disguised  in  her  dress,  calls  up  the  monster  and 
kills  it.     He  cuts  off  part  of  his  body  and  boils  it,  and  gives  it  to  his  wife  to  eat. 

XXXII.   THE   YOUNG   MEN   WHO    LOST   THEIR   MOTHER. 

Two  hunters  who  live  with  their  mother  find,  when  they  return  home,  that  she 
has  disappeared.  They  make  many  moccasins,  and  set  out  to  search  for  her.  They 
travel  over  the  four  points  of  the  compass,  but  do  not  find  her.  Finally,  by  instruc- 
tion of  their  guardian  spirit,  they  go  to  the  country  of  the  ghosts,  across  a  great 
lake.  As  they  proceed,  it  grows  first  darker  and  darker,  and  as  they  near  their 
destination  it  grows  lighter  again.  On  reaching  the  house  of  the  ghosts,  a  man 
forbids  them  to  enter,  but  lets  them  pass  after  he  has  taken  away  their  mortal 
parts. 


132  Abstracts. 

XXXIII.   THE   SKUNK  AND   THE   BADGER. 

The  Skunk  and  the  Badger  go  to  gamble  with  the  Okanagon,  and  win  all  their 
possessions.  The  Skunk  tries  to  marry  an  Okanagon  girl,  but  is  refused.  The 
Badger  tries  the  same,  takes  away  her  breath.  She  is  buried.  Skunk  tries  in  vain 
to  resuscitate  her,  while  the  Badger  succeeds  by  restoring  her  breath.  The  Skunk 
is  jealous,  and  is  quieted  by  the  present  of  a  roan  horse.  After  some  time  the 
woman  returns  to  her  country,  where  she  is  recognized  by  her  younger  sister,  who 
reports  the  return  of  the  woman  to  her  mother,  who,  however,  does  not  believe 
her. 

XXXIV.   THE   LAD   WHO   CAUGHT  THE   WIND. 

A  boy  sets  a  snare  for  the  Wind.  After  making  the  snare  smaller  every  night, 
he  succeeds  in  catching  the  Wind,  which  he  takes  home.  He  frees  it  on  condition 
that  the  Wind  will  not  do  any  more  harm  to  the  people.  The  young  man  travels 
south  to  marry  the  daughter  of  a  chief.  After  having  worn  out  all  his  moccasins, 
he  meets  Coyote,  who  invites  him  to  a  seat  on  his  back.  The  young  man  shoots 
various  animals  which  the  Coyote  eats.  Then  the  Coyote  goes  faster  and  faster. 
He  reaches  the  chief's  house,  and  elopes  with  his  daughter,  stealing  at  the  same 
time  two  of  the  best  horses.  They  are  pursued,  and  he  transforms  the  horses  into 
painted  pieces  of  birch-bark,  and  hides  in  the  bushes.  The  young  man  meets  his 
two  brothers,  who  had  accompanied  him  part  of  the  way.  They  take  the  woman, 
throw  the  young  man  into  a  chasm.  The  animals  try  to  pull  him  out  by  their 
tails,  and  the  Coyote  succeeds.  He  re-transforms  his  piece  of  birch-bark  into  a 
horse,  and  overtakes  his  wife. 


XXXV.  THE   RAVEN. 

A  girl  at  Lytton  refuses  all  the  natives,  and  is  married  to  a  stranger,  the  Raven, 
who  takes  her  home  without  giving  marriage  presents.  The  Raven  does  not  dare 
to  take  her  to  his  father's  house,  and  leaves  her  at  a  place  surrounded  by  a  deep 
chasm,  and  transforms  one  of  his  feathers  into  a  house,  where  he  asks  the  woman 
to  stay.  The  following  day  he  transforms  feathers  into  food  and  slaves.  The 
chief,  on  seeing  the  house,  sends  one  of  his  sons,  who  by  request  of  the  Raven 
says  the  house  is  uninhabited.  The  chief  goes  himself  and  finds  the  Raven.  The 
father  tries  to  kill  the  Raven,  who,  however,  evades  him.  The  Raven  and  his 
brother  begin  to  travel  towards  the  place  where  the  Raven's  wife  is  hidden.  A 
thin  log  is  placed  over  a  chasm,  which  turns  over  when  stepped  upon.  The  brother 
bounds  across  the  log,  and  marries  the  Raven's  wife.  She  refuses  to  accompany 
him  on  his  travels  with  the  Raven,  but  gives  him  a  knife  and  a  piece  of  painted 
birch-bark,  which  will  become  a  horse  when  the  man  wishes  to  ride.  The  Raven, 
when  he  meets  his  brother,  knows  what  has  happened,  and  resolves  to  kill  him. 
While  they  are  camping,  he  cuts  off  his  head,  buries  the  body,  and  takes  the 
horse.  He  marries  the  daughter  of  a  chief.  When  seated  with  his  wife  and 
brother-in-law,  his  brother  enters.  He  disappears  with  the  horse  during  the 
night.  He  builds  a  house  for  his  second  wife,  and  lives  for  some  time  with  his 
second  wife. 

XXXVI.  THE   MOON. 

The  Moon  is  an  Indian  who  invites  the  stars  to  his  house.  Only  the  Pleiades 
come  and  crowd  his  house.  He  sends  his  sister  for  water.  She  returns,  finds  the 
house  full  and  does  not  know  where  to  sit  down.  He  asks  her  to  jump  on  his  face. 
She  is  there  still,  darkening  the  Moon's  brightness. 


Abstracts.  133 

XXXVII.  THE   MAN  WHO   STOLE   THE   HORSE. 

An  Indian  steals  a  horse.  He  is  pursued  by  the  owner.  He  creates  several 
obstacles  which  the  pursuer  has  difficulty  in  passing,  —  first  a  river,  then  a  tract 
of  mud,  a  thicket,  and  a  field  of  smooth  ice.  He  is  unable  to  pass  the  last-named 
obstacle.  The  owner  of  the  horse  then  retires  to  the  mountains  to  fast,  obtains 
supernatural  power,  and  creates  a  lake  which  stretches  to  his  enemy's  village.  He 
creates  a  canoe  and  starts.  The  prow  of  the  canoe  is  painted  red,  and  shines 
like  fire.  The  thief  transforms  the  horse  into  a  loon.  The  wife  of  the  owner  of 
the  horse  obtains  great  power  by  fasting.  She  transforms  her  husband  into  a  fish, 
and  marries  the  Teal  Duck. 


XXXVIII.   THE   BROTHERS. 

Two  brothers  reach  a  Cannibal's  house.  They  find  only  his  wife  at  home. 
When  the  Cannibal  returns,  she  protects  the  brothers.  At  night  they  change 
places  with  the  Cannibal's  sons.  Then  they  steal  the  Cannibal's  magic  staff  and 
escape.  Reaching  a  river,  they  cross  it  on  the  staff.  The  Cannibal  kills  his  own 
children,  and,  on  discovering  his  mistake,  pursues  the  boys ;  but  the  river  stops 
his  pursuit.  The  boys  work  for  saloon-keepers,  the  elder  one  squandering  all  his 
money,  but  the  younger  one  saving  his  money.  A  chief  orders  them  to  steal  the 
Cannibal's  fire,  which  the  younger  one  proceeds  to  do.  He  induces  the  Cannibal 
to  gorge  himself  by  putting  salt  into  his  dinner.  When  he  goes  to  drink,  he  steals 
the  fire.  Next  he  steals  his  wagon  and  horses,  and  finally  the  Cannibal  himself, 
whom  he  makes  drunk. 


TWO   TRADITIONS    OF   THE    LILLOOET. 

I.   THE   STORY  OF  TSU'NTIA. 

A  girl  marries  the  root  Kokwe'la.  She  has  a  son,  the  ancestor  of  the  Upper 
Lillooet.  He  transforms  into  a  fish  a  boy  who  abuses  him.  He  asks  his  mother 
the  name  of  his  father.  She  tells  him  that  the  latter  was  drowned.  He  takes 
bow  and  arrows  to  kill  the  Water,  but  is  informed  that  the  Water  has  never  seen 
him.  He  goes  back  to  his  mother,  who  gives  him  more  evasive  answers.  He 
travels  up  Fraser  River,  down  Thompson  River,  meets  the  Qoa'qoaL.  They  try 
their  strength.  He  feeds  them  from  a  very  small  dish.  They  are  unable  to  empty 
it;  but  when  they  try  him,  the  young  man  empties  their  dish  easily.  They  lie 
down  to  sleep,  and  the  marks  of  their  bodies  may  be  seen  to  this  day. 

II.   THE   STORY   OF   TSU'NTIA'S   MOTHER. 

Tsu'ntia  throws  his  mother  into  a  lake.  She  becomes  the  ancestor  of  a  fabulous 
people.  The  men  of  Lillooet  marry  some  of  the  young  women  of  this  people,  but 
are  overcome  by  the  smell  of  their  food,  which  consists  of  frogs.  A  young  man 
obtains  magical  power  by  fasting,  and  enters  the  house  of  the  Frog-people,  marries 
two  girls,  and  is  not  killed.  He  sees  that  they  are  hunting  enormous  frogs.  Later 
on  he  compels  them  to  eat  deer  meat.  After  they  have  partaken  of  it,  they  become 
human  beings,  and  settle  with  the  other  people  at  Lillooet.  Only  three  refuse  to 
eat  deer  meat,  and  are  transformed  into  dogs. 


INDEX 


1/ 


Adultery,  vengeance  for,  84. 

Alphabet  employed,  101. 

Animals,  originally  men,  19. 

Ant,  25. 

Ants,  underground  people,  78,  116. 

Antelope,  32,  37,  105. 

Armor  of  birch-bark,  67,  68,  76. 

Arrow-heads,  how  scattered  abroad,  76. 

Athapascans,  6. 

Awls,  23. 

Bad  people,  changed  to  animals,  19. 

Badger,  85. 

Ball  game,  32. 

Basket,  hat  of  the  Moon,  91. 

Baskets,  22,  24,  43,  52,  59,  72. 

Bear  berry,  61. 

Beaver,  56. 

Bella  Coola,  1,  13,  15,  18. 

Black  bear,  69. 

Black  bears,  magicians,  96. 

Blackfeet,  9,  12. 

Blankets,  52. 

Blue  Jay,  16,  52. 

Boy  as  hero,  5,  34,  35,  51,  93,  95. 

Buckskin,  36. 

Bush-tailed  rat,  46. 

Caches,  29,  47. 

Cannibal,  deceived  by  Coyote,  14,  30. 

Cannibal,  dog  of,  31. 

Cannibal,  spirit  invoked,  81. 

Cannibals,  14,  33,  38,  39,  79,  80,  81,  93. 

Cedar-bark,  52. 

Cellars,  47,  109. 

Chicken  Hawk,  67. 

Chinook,  6,  15. 

Chipmunk,  61. 

Chisels,  36. 

Clouds,  smoke  of  Moon's  pipe,  91. 

Clothing,  2. 

Collars,  of  birch-bark,  67,  68. 

Cold  weather  caused  by  burning  body  of 

Hare,  114. 
Colors  of  water,  112. 
Comox,  13,  15. 
Coyote,  3,  6,  14,  16,  19,  etc. 
Coyote,  son  of,  21. 
Crow,  78. 
Culture  hero,  3. 

Darkness   and   light,   vicissitudes  of,  how 

caused,  61. 
Dead,  return  of,  3,  109. 
Death,  caused  by  stealing  breath,  86. 
Deer,  origin  of,  51. 
Deer,  carried  in  its  own  skin,  115. 
Deer's  fat,  delicacy,  24,  26,  52,  27. 


Demons,  heart-eating,  79. 

Devil,  mediaeval  Christian,  7. 

Diffusion  of  myths,  12,  18. 

Dog,  bad  medicine  for  women,  113. 

Dogs,  mythical,  30,  31. 

Door,  magical,  47. 

Dreams,  87,  97. 

Eagle,  21,  37,  57,  67,  75. 

Eagle,  originally  a  cannibal,  45. 

Eagle  feathers,  magical,  21,  75,  80,  ill. 

Earth,  centre  of,  104. 

Elk,  58. 

Excrement,  magical  use  of,  30,  33,  60,  113. 

Eyelids,  lifting  up  of,  103. 

Fat,  magical,  36. 

Fatherhood,  how  ascertained,  37. 

Feathers,  magical,  80,  89. 

Fire,  the  great,  75. 

Fire,  theft  of,  56,  57. 

Fire,  why  it  stops  at  trail,  39. 

Fires,  of  cannibal  demons,  93. 

Fish,  dried,  52,  66. 

Fish  dam,  27. 

Fish  Hawk,  67. 

Fish  roe,  79. 

Fisher,  64. 

Fish-spearing,  62. 

Fishes,  war  of  with  Indians,  77. 

Flies,  how  spread  abroad,  27,  104. 

Flood,  20,  44. 

Fool  hen,  23, 

Fox,  29. 

Fraser  River,  42,  45,  57,  81,  96. 

Fraser  River  Indians,  myths  of,  17. 

Frog-people,  96. 

Gambler,  as  hero,  53. 

Girl  who  marries  dog,  62. 

Gloves,  25. 

Good  and  bad,  separation  of,  19. 

Grizzly  bear,  36,  oi,  66,  70,  72. 

Grouse,  origin  of,  23. 

Growth,  magical,  19. 

Hair,  combed  before  battle,  67. 

Hairs,  magical  use  of,  24,  35,  73. 

Halo,  house  of  Moon,  91. 

Hare,  37,  66,  1 14. 

Hare  in  moon,  91. 

Ha'tahat,  bird,  68. 

Hawk,  37. 

Haxa',  mystic  creature,  57,  93,  112. 

Haxaa'tko,  merman,  83,  84,  104. 

Hermit's  life,  to  acquire  magical  powers, 

97- 
Hummingbird,  37. 


136 


Index. 


Indian  texts,  in,  118. 
Indian  tribes,  different  qualities  of,  how  ac- 
counted for,  17. 

Jealousy,  70. 

Kakwa',  bird,  77. 

Kamloops,  place,  46,  80. 

Kettles,  35. 

Klamath,  7. 

Kokwe'la,  root,  46,  95. 

Kokwe'la,  transformer,  12,  19,  42,  46. 

Kootenay,  3,  12. 

Kwakiutl,  9,  13. 

Lehal,  a  game,  67,  85. 
Lillooet,  1,  81,  95,  96. 
Lodges,  underground,  38,  42. 
Logs,  as  bridges,  26,  90. 
Loon,  21. 

Louse,  originally  a  dog,  72. 
Lousing,  69. 
Lynx,  37,  38. 

Lytton,  or  Lkamtcin,  20,  33,  42,  46,  54,  57, 
80,  96. 

Magic,  19,  25,  29,  35,  38,  49,  54,  60,  80,  82, 

88,93,117. 
Magic,  trials  of  power  in,  1 2,  40,  44,  49,  96. 
Magical  gifts,  changed  back  to  leaves,  29. 
Magical  mark,  88,  90,  118. 
Magical  powers,  how  acquired,  80,  92,  97. 
Magpie,  37,  42,  88. 
Maiden  who  will  not  marry,  36,  45,  68,  86, 

89,  no. 
Mallard  Duck,  21. 

Manitou,  or  familiar  spirits,  57,  85,  no. 
Marrow,  29. 
Marten,  64. 

Matricide,  in  myth,  61,  96. 
Mats,  why  slaves  of  men,  23. 
Meadowlark,  tell-tale,  33. 
Men,  making  of,  21. 
Micmac,  15. 

Moon,  transformed  Indian,  91. 
Moon,  hare  with  buckets  in,  91. 
Moon,  pipe  of,  91. 
Mosquito,  56. 
Mouse,  Long-tailed,  47. 
Mouse,  Short-tailed,  sagacious   counsellor, 

39- 
Mythological  age,  19. 
Mythology,  theory  of,  16,  18. 

Navaho,  15. 
Necklaces,  magical,  80. 
Net-snare,  42. 
Nicola  River,  45,  75. 
Nkamtcl'n,  place,  20. 
Nzuke'ski  Mountains,  20. 

Offerings,  to  cannibal  spirit,  82. 

Okanagon,  77,  80. 

Old  Man,  transformer,  12,  19,  45,  109. 

Old  Man,  lives  in  sky,  50. 

Old  Man,  makes  rain,  109. 

Old  Man,  return  of,  109. 

Otter,  a  shaman,  66,  68,  69,  114. 

Owl,  formerly  a  hunter,  63. 


Packing-line,  26. 
Penobscot,  10. 
Pipe,  of  Moon,  91. 
Pleiades,  friends  of  Moon,  92. 
Ponca,  13,  15. 

Porcupine,  why  covered  with  quills,  83. 
Potatoes,  wild,  22. 
Potlatch,  3. 

Pups,  who  become  children,  62. 
Pregnancy,  magical,  5,  36,  37. 
Protecting  spirits,  manitou,  53,  57. 
Qua'qLqaL,   three    brothers,   transformers, 
42. 

Rattlesnake,  36. 

Raven,  5,  14,  37,  52,  67,  76,  89. 

Resuscitation,  57,  66,  68,  69,  86,  91. 

Rituals,  3. 

Rocks,  transformed  people,  28,  43,  44,  45, 

81. 
Roots,  edible,  72. 
Roots,  as  ancestors  of  men,  46. 

Salish,  1,  13,  17. 

Salmon,  64. 

Salmon,  introduction  of,  27,  28,  77. 

Shadows,  house  of,  13. 

Shamans,  28,  66. 

Shuswap,  1,  46,  81,  116. 

Sickness,  cause  and  cure  of,  28,  68. 

Sinews,  76. 

Skins,  cause  transformation,  63. 

Skunk,  originally  a  cannibal  or  traitor,  45, 

60,  61. 
Sky,  journey  to,  5,  13,  14,  22,  50. 
Social  conditions,  influence  myth,  16. 
Societies,  secret,  unknown,  3. 
Sociology,  3. 
Spear-heads,  43,  48. 
Spences  Bridge,  20,  32,  75,  88. 
Spider,  14,  24,  25,  78. 
Spirit-land,  visit  to,  85. 
Spirits,  5,  57,  85. 
Spirits,  evil,  85. 
Spoons,  43. 

Staff,  magical,  30,  31,  81. 
Stars,  sky -plants,  22. 
Sun,  originally  a  cannibal,  53. 
Sun,  colored  robes  of,  52. 
Sun,  daughter  of,  seeks  her  father,  55. 
Sun,  journey  to,  53,  no. 
Sun,  son  of,  53. 

Sun,  son  of,  beetle  so  named,  1 10. 
Sun-dogs,  children  of  Sun's  daughters,  55. 
Swallow,  56. 
Swan,  formerly  good  chief,  why  white,  50. 

Tciski'kik,  bird,  formerly  hunter,  77,  78. 
Taboo,  against  venison-eating  during  hunt, 

77- 
Thompson  River,  20,  28,  32,  33,  42,  46,  80, 

82. 
Thompson  River  Indians,  ethnography  of,  1. 
Thunder,  39,  56,  in. 
Tillamook,  1,  6. 
Tlingit,  13. 

Totemic  ideas,  wanting,  3,  17. 
Transformer,  morality  of,  6,  9,  17,  101. 
Trees,  magical  growth  of,  8z- 


Index. 


137 


Tsala's,  bird,  41. 
Tsan'atz,  fish,  95. 
Tsun'tia,  transformer,  95. 

Underworld,  approach  to,  78. 
Urine,  magical  use  of,  35. 
Uta'mqt,  81,  106. 

Vancouver  Island,  II,  15. 

Warnings,  to  hero,  13,  97. 
Water,  diffusion  of,  57. 
Water,  personified,  98. 


Water-spirit,  83. 

White  man's  stories,  119. 

Wind,  appearance  of,  118. 

Wind,  captured,  87. 

Winds,  child  of,  becomes  ice,  56. 

Winds,  wars  of  hot  and  cold,  55. 

Wolf,  a  shaman,  37,  66,  74. 

Woman,  work  of,  29. 

Woodpecker,  37. 

World,  edges  of,  85. 

Worlds,  three  in  number,  103. 

Zixaxix,  place,  42,  107. 


UNIVERSITY 

■  r 


OFFICERS 


OF 


THE    AMERICAN    FOLK-LORE    SOCIETY, 

1898. 


gJttftf&Cftt 

HENRY  WOOD,  Baltimore,  Md. 

CHARLES   L.  EDWARDS,  Cincinnati,  Ohio. 

ALICE  C.  FLETCHER,  Washington,  D.  C. 
CotmriL 

ALICE   MABEL   BACON,   Hampton,  Va. 

ROBERT   BELL,  Ottawa,  Can. 

DANIEL   G.  BRINTON,  Philadelphia,  Pa. 

HELI   CHATELAIN,  New  York,  N.  Y. 
fROLAND   B.   DIXON,   Cambridge,  Mass. 

JAMES  W.  ELLSWORTH,  Chicago,  III. 
fALCfiE   FORTIER,  New  Orleans,  La. 

STANSBURY  HAGAR,  Brooklyn,  N.  Y. 

OTIS   T.   MASON,  Washington,  D.  C. 

JOHN   H.   McCORMICK,  Washington,  D.  C. 
fFREDERIC   W.  PUTNAM,  Cambridge,  Mass, 

GARDNER   P.  STICKNEY,  Milwaukee,  Wis. 

^Permanent  i&ecretarp* 
W.  W.  NEWELL,  Cambridge,  Mass. 

^treasurer. 
JOHN   H.  HINTON,  New  York,  N.  Y. 

t  As  Presidents  of  Local  Branches. 

I 


SUBSCRIBERS 


PUBLICATION   FUND 

OF 

THE   AMERICAN   FOLK-LORE   SOCIETY. 


I.  Adler,  New  York,  N.  Y. 

Samuel  P.  Avery,  New  York,  N.  Y. 

Mrs.  Mary  M.  Barclay,  Milwaukee,  Wis. 

Boston  Athenaeum,  Boston,  Mass. 

Charles  P.  Bowditch,  Boston,  Mass. 

Philip  Greely  Brown,  Portland,  Me. 

Miss  Mary  Chapman,  Springfield,  Mass. 

Walter  G.  Chase,  Brookline,  Mass. 

Clarence  H.  Clark,  Philadelphia,  Pa. 

Charles  P.  Daly,  New  York,  N.  Y. 

William  G.  Davies,  New  York,  N.  Y. 

Charles  F.  Daymond,  New  York,  N.  Y. 

Hiram  Edmund  Deats,  Flemington,  N.  J. 

Mrs.  Henry  Draper,  New  York,  N.  Y. 

John  Fiske,  Cambridge,  Mass. 

Alice  C.  Fletcher,  Washington,  D.  C. 

D.  C.  Henning,  Pottsville,  Pa. 

Mrs.  Esther  Herrmann,  New  York,  N.  Y. 

John  H.  Hinton,  New  York,  N.  Y. 

Richard  Hodgson,  Boston,  Mass. 

Miss  Cornelia  Horsford,  Cambridge,  Mass. 

2 


John  E.  Hudson,  Boston,  Mass. 
Clarence  M.  Hyde,  New  York,  N.  Y. 

E.  Francis  Hyde,  New  York,  N.  Y. 
Frederick  E.  Hyde,  New  York,  N.  Y. 
A.  Jacobi,  New  York,  N.  Y 

Miss  Louise  Kennedy,  Concord,  Mass. 

Walter  Learned,  New  London,  Conn. 

Charles  McK.  Leoser,  New  York,  N.  Y. 

Benjamin  Lord,  New  York,  N.  Y. 

Mrs.  W.  Kingsmill  Marrs,  Saxonville,  Mass. 

Albert  Matthews,  Boston,  Mass. 

J.  Meyer,  New  York,  N.  Y. 

William  Wells  Newell,  Cambridge,  Mass. 

Public  Library  of  New  London,  New  London,  Conn. 

Frederic  W.  Putnam,  Cambridge,  Mass. 

Mrs.  H.  E.  Raymond,  Brookline,  Mass. 

William  L.  Richardson,  Boston,  Mass. 

Charles  Schaffer,  Philadelphia,  Pa. 

Otto  B.  Schlatter,  Hartford,  Conn. 

C.  Bernard  Shea,  Pittsburgh,  Pa. 

Brandreth  Symonds,  New  York,  N.  Y. 

F.  F.  Thompson,  New  York,  N.  Y. 

Crawford  Howell  Toy,  Cambridge,  Mass. 

Henry  H.  Vail,  New  York,  N.  Y. 

Henry  J.  Willing,  Chicago,  111. 

Mrs.  Henry  J.  Willing,  Chicago,  111. 

3 


1898. 

(ADDITIONAL.) 

William  Beer,  New  Orleans,  La. 

John  Caldwell,  Edgewood  Park,  Pa. 

Miss  Ellen  Chase,  Brookline,  Mass. 

Walter  G.  Chase,  Brookline,  Mass. 

Robert  W.  De  Forest,  New  York,  N.  Y. 

Andrew  E.  Douglas,  New  York,  N.  Y 

Carl  Edelheim,  Philadelphia,  Pa. 

James  W.  Ellsworth,  Chicago,  111. 

Dana  Estes,  Boston,  Mass. 

Thomas  Wentworth  Higginson,  Cambridge,  Mass. 

Robert  Hoe,  New  York,  N.  Y. 

Mrs.  Lee  Hoffman,  Boston,  Mass. 

Edward  C.  James,  New  York,  N.  Y. 

J.  W.  Paul,  Philadelphia,  Pa. 

T.  Mitchell  Prudden,  New  York,  N.  Y. 

Robert  Hudson  Riley,  Bensonhurst,  L.  I. 

William  M.  Singerly,  Philadelphia,  Pa. 

George  E.  Starr,  Germantown,  Pa. 

Miss  Olivia  E.  P.  Stokes,  New  York,  N.  Y. 

M.  Fanny  Torbert,  Lambertville,  N.  Y. 

Thomas  Wilson,  Washington,  D.  C. 

4 


PUBLICATIONS 

OF  THE 

AMERICAN  FOLK-LORE  SOCIETY. 


JOURNAL   OF   AMERICAN    FOLK-LORE. 
Vols.  I.-X.     1888- 1897. 

MEMOIRS  OF  THE  AMERICAN  FOLK-LORE  SOCIETY. 

Vol.  L    FOLK-TALES   OF  ANGOLA. 

Fifty  Tales  with  Ki-mbundu  text,  literal  English  Translation,  Introduction, 
and  Notes.  Collected  and  edited  by  Heli  Chatelain,  late  U.  S.  Com- 
mercial Agent  at  Loanda.     1894.     Pp.  xii.,  315.     (With  two  Maps.) 

Vol.  II.     LOUISIANA  FOLK-TALES. 
In   French   Dialect   and   English   Translation.      Collected  and  edited  by 
Alcee  Fortier,  D.  Lit.,  Professor  of  Romance  Languages  in  Tulane 
University  of  Louisiana.     1895.     Pp.  xi.,  122. 

Vol.  III.     BAHAMA  SONGS  AND   STORIES. 
A  Contribution  to  Folk-Lore,  by  Charles  L.  Edwards,  Professor  of  Bio- 
logy in  the  University  of  Cincinnati.     With  Music,  Introduction,  Appen- 
dix, and  Notes.     Six  Illustrations.     Boston  and  New  York :  Houghton, 
Mifflin  and  Company.     1895.     Pp.  xiii.,  in. 

Vol.  IV     CURRENT    SUPERSTITIONS. 

Collected  from  the  Oral  Tradition  of  English-speaking  Folk.  Edited  by 
Fanny  D.  Bergen.  With  Notes,  and  an  Introduction  by  William 
Wells  Newell.     1896.     Pp.  vi.,  161. 

Vol.  V.     NAVAHO   LEGENDS. 
Collected  and  translated  by  Washington  Matthews,  M.  D.,  LL.  D.,  Major 
U.  S.  Army,  Ex-President  of  the  American  Folk-Lore  Society,  etc.    With 
Introduction,  Notes,  Illustrations,  Texts,    Interlinear  Translations,   and 
Melodies.     1897.     Pp.  viii.,  299. 

Vol.  VI.   TRADITIONS   OF  THE  THOMPSON  RIVER  INDIANS 

OF   BRITISH    COLUMBIA. 
Collected  by  James  Teit.     With  Introduction  by  Franz  Boas,  and  Notes. 
Pp.  x.,  137. 

Prices  of  each  volume  of  the  Memoirs  :  Vols.  I.,  II.,  III.,  IV.,  VI.,  #3.50, 
net ;  to  members  of  the  American  Folk-Lore  Society,  $3.00,  net  Vol.  V, 
$6.00,  net ;  to  members  of  the  American  Folk-Lore  Society,  $5.00,  net 

5 


The  American  Folk-Lore  Society  was  organized  January  4, 
1888,  for  the  collection  and  publication  of  the  folk'-lore  and  mythol- 
ogy of  the  American  continent. 

The  Society  holds  annual  meetings,  at  which  reports  are  received 
and  papers  read. 

The  membership  fee  is  three  dollars,  payable  on  the  1st  of  January 
in  each  year. 

Members  are  entitled  to  receive  the  Journal  of  American  Folk- 
Lore,  a  periodical  appearing  quarterly,  and  of  which  eight  volumes 
have  already  been  issued,  each  volume  containing  about  three  hun- 
dred and  fifty  octavo  pages.  The  Journal  is  published  for  the 
Society  by  Houghton,  Mifflin  &  Co.,  Boston  and  New  York. 

The  work  of  the  Society  includes  publication  and  research  in  re- 
gard to  the  religious  ceremonies,  ethical  conditions,  mythology,  and 
oral  literature  of  Indian  tribes  ;  collection  of  the  traditions  of  stocks 
existing  in  a  relatively  primitive  state,  and  the  collation  of  these  with 
correct  accounts  of  survivals  among  civilized  tribes  ;  gathering  of 
the  almost  wholly  unrecorded  usages  and  beliefs  of  Central  and 
South  American  races  ;  the  comparison  of  aboriginal  American  ma- 
terial with  European  and  Asiatic  conceptions,  myths,  and  customs  ; 
a  study  of  survivals  among  American  negroes,  including  their  tradi- 
tional inheritance  from  Africa,  and  its  modification  in  this  Conti- 
nent ;  preservation  of  the  abundant  folk-lore  of  the  French  and 
Spanish  regions  of  North  America ;  record  of  the  oral  traditions  of 
the  English-speaking  population,  and  description  of  communities 
now  or  lately  existing  under  isolated  conditions. 

The  publication  of  the  Memoirs  cannot  be  met  from  the  regular 
fees  of  the  Society,  but  is  rendered  possible  by  annual  contributions 
to  the  Publication  Fund,  of  ten  dollars,  for  such  time  as  individual 
subscribers  may  be  pleased  to  continue  such  subscription. 

Subscribers  are  enrolled  as  members  of  the  Society,  and  receive 
all  its  publications,  issued  after  the  date  of  subscription,  including 
the  Journal  and  Memoirs. 

A  list  of  Annual  Subscribers  is  printed  in  the  Journal,  and  in  each 
volume  of  the  Memoirs,  so  long  as  subscription  continues. 

Persons  willing  to  assist  in  this  work  of  publication,  by  the  annual 
payment,  during  such  time  as  they  may  please,  of  ten  dollars  (which 
sum,  it  will  be  understood,  includes  the  annual  membership  fee  of  the 
Society),  are  requested  to  remit  their  subscriptions  to  the  Treasurer, 
John  H.  Hinton,  M.  D.,  No.  41  West  32d  St.,  New  York,  N.  Y. 

6 


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